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FROM THE LIBRARY

OF

JOHN WHITEHEAD
1850-1930
PRESENTED TO
BY HIS HEIRS

LECTURES

THE NEW DISPENSATION;

DESIGNED

TO UNFOLD AND ELUCIDATE THE LEADING
DOCTRINES OF THE NEW CHURCH.

By B. F. BARRETT.

"True doctrine is like a lantern in the dark, and a guide-post in the ways." — Sire-
DENBORO.

PHILADELPHIA
J. B. LIPPINCOTT & CO.
1868.

334-

NOTE

It is thirteen years since this volume of Lectures
was stereotyped by the special request of the
Michigan and Northern Indiana Association of
the New Church. Since that time, several edi
tions of the work have been printed, and it has
now been out of print for more than a year.
There is still a call for it, and this new edition
is issued to meet the continued demand.
The author has been gratified to learn — as he
has, from various sources — ^that the work has been
useful in leading many inquirers to that beautiful
City, whose light " is like unto a stone most pre
cious." And he humbly trusts that the influence
of the Divine Master may continue to attend it,
and make it in the Future, as it has made it in
the Past, instrumental in turning some humble
souls from darkness to light, and inspiring them
with a deeper love, a stronger faith, a livelier
hope, and a more intelligent reverence for the
Word of the Lord.
Philadelphia, Feb. 14, 1865.

PREFACE TO THE STEREOTYPE EDITION.

It is just ten years since these Lectures were first offered to the
public in a printed form. They have been favorably received, and, it
is thought, have subserved, in some degree, the interests of the Lord's
true Church on earth. For this, their author feels a sincere and
devout gratitude ; and the best acknov»rledgment which he knows how
to render to his Divine Master for the blessing with which He has
been pleased to crown his humble labors, is, to issue this new edition
of the work, conscious as he is of its imperfections and deficiencies.
He is the more encouraged to do this by the favorable opinion of the
usefulness of the volume, which has been expressed by some of his
brethren, especially by the "Michigan and Northern Indiana Asso
ciation of the New Church," who, at their annual meeting, Feb. 7,
1851, adopted the following resolutions :
" Resolved, That this Association approves and adopts the proposition of
the Acting Committee relative to the stereotyping and printing of an edition
of Barrett's Lectures, and hereby authorize the Book Board to draw upon
the Treasurer for such sum as may be necessary to carry it into eifect.
" Resolved, That, in case the collections by the Treasurer be sufficient to
warrant the same, the Book Board be authorized and instructed to place
copies of said work iu every township and other public library within our
limits." After these very encouraging Resolutions, there remained nothing
for the author to say or do, but to revise and correct the Lectures at
the request of his brethren in Michigan and Northern Indiana. In
doing this, he has added some new matter — the first Lecture being
almost entirely new — and omitted some of the old ; and so condensed
the whole as to reduce somewhat the size of the volume. But while
he has sought to retain nothing that seemed absolutely superfluous, he
has scrupulously guarded against omitting anything which could add
to the interest or value of the work. And as a regard to tJSE has
governed him in all the cori-ections, omissions, and additions that he
has made, he trusts that the work will be found, on the whole, more
(iii)

IV PREFACE.
worthy the approbation of the members of the New Church, and more
serviceable to the high and holy cause which it is its great purpose to
promote. The ten years which have elapsed since the publication of
the first edition, and during which period the author has been engaged
in publicly teaching the doctrines of the New Church, as revealed
through Emanuel Swedenborg, have served but to strengthen in his
mind the conviction of the truth, beauty, importance, heavenly origin,
and ultimate triumph of these doctrines. And to be instrumental,
though in never so humble a degree, in disseminating these beautiful
and heavenly truths, is his highest ambition, as it is his purest delight.
These Lectures lay no claim to originality. They contain nothing
which is not already well known to all who are familiar with the
writings of the Swedish Seer. And as it was not for such persons
that they were originally prepared, but for those who have little or no
knowledge of these writings, so it is chiefly for this latter class that
they are now offered in their present form. The writer desires to be
regarded only as a medium of the truth which they contain. And if
the truth has suffered some obscuration from a want of transparency
in the medium, it may, for that very reason, be better adapted to the
mental vision of those for whom this volume is more particularly de
signed ; as the light of the sun may be better suited to the state of
some eyes, for being moderated and dimmed by passing through col
ored glasses. If these Lectures should prove useful in preparing the
minds of any for the admission of clearer and stronger light, the hopes
of their author will be fully realized. The aim of the writer has
been, not merely to give his opinion, or any other man's speculations,
upon the subjects here treated ; but simply to unfold and elucidate some
of the leading doctrines of the New Church as revealed in the theo
logical writings of Swedenborg. And if this has been done in a style
that some may deem ungraceful and homely, he has no apology to
offer ; but would simply remark, that, in his opinion, the truths of the
New Jerusalem are so grand and momentous, that they require not the
graces of rhetoric, nor any other human adornments, to enhance their
beauty or their power.
No one of much elevation of mind, who looks attentively on the
present aspect of the Christian Church, can fail to perceive that there
are " famines, and pestilences, 'and earthquakes, in divers places."
He cannot fail to perceive, that " the body of Christ " is rent limb
from limb with intestine feuds. The Church is everywhere in " great
tribulation." On all sides we hear of " wars and rumors of wars."
Brother betrayeth brother to death, and the father the son. Christian
faith has been separated from Christian charity, and brotherly love
nowhere abounds. Men professing the religion of Christ, are seer to

PREFACE. V
be sensual, selfish, and worldly minded. And when we examine
closely the religious doctrines which are generally received and
acknowledged as fundamental, we find them deeply imbued with that
sensualism which has maintained its grasp upon the human mind ever
since the Fall, and which forms the basis of the reigning philosophy
of our times. The consequence of all this is, that religion has nearly
lost its hold upon the minds of multitudes. A deep-rooted skepticism
is apparent everywhere. And even among men professedly religious,
there seems to be but little faith in spiritual things.
But in this " Consummation of the Age " there appeareth " the sign
of the Son of Man in the clouds." Amidst the surrounding gloom,
" a light from heaven above the brightness of the sun " has already
dawned upon the world. The Holy City, New Jerusalem, is seen
" coming down from God out of heaven, prepared as a bride adorned
for her husband." As yet, not many have surveyed its length, and
breadth, and hight, because not many have the " golden reed to
measure the city." Not many yet have seen the glory of God that
shines therein, because there are not many who desire to " walk in
the light of it." " The light shineth in darkness, but the darkness
comprehendeth it not." The Lord, at his second advent, is standing
in our midst, but the eyes of men are " holden, that they should not
know Him."
The writings of the New Church are eminently pure and spiritual.
They contain the truths of the internal sense of the Word which
the angels receive, and which, when received by men, are calculated
to make them like the angels. They are addressed to us as rational
and spiritual beings. They open to our view the spiritual world, and
unCold the great laws of spiritual life. And because the truths which
are contained in these writings are thus spiritual in their character,
they are often called dark and mystical ; for so they appear to those
whose minds are imbued with the doctrines of sensualism. Spiritual
truths must needs appear dark and mystical to persons who have no
faith in the reality of a spiritual world, and no love for spiritual things.
The charge of mysticism, which is often brought against these writings,
is itself a sufiicient commentary upon the spiritual state of those who
make it. " Unto you (who are the Lord's true disciples) it is given to
know the mystery of the kingdom of God ; but unto them that are
without, all things are done in parables."
Among the theological writers of the present day, there are few of
any acknowledged merit, who do not perceive and lament the desola
tion that reigns in Zion. Still they dp not generally see, and are un
willing to admit, that there exists any necessity for further revelations.
Many seem to thirst for purer truth than is commonly taught, but they
also thirst for the reputation of being its discoverers. It is difiioult for
fnem to receive revealed truth, because they will then fail of that
worldly honor for=which they pant. "How can ye believe, who receive

T] PREFACE.
honor one from another, and seek not the honor that cometh from
God only 1 " They urge the necessity of destroying all creeds and
formularies of faith, and returning to the purity of primitive Chris
tianity. And by what light would they return 1 By the light of self-
derived intelligence — the same delusive ignis fatuus which has con
ducted the Church to her present " land of darkness." Vain expecta
tion ! For if it be through the lust and pride of self-intelligence, that
the sunlight of heaven has been extinguished in the Church, can we
rely on the same blind guide to lead us back to truth and duty 1 The
mind of man, in itself, is opaque. The Divine Mind alone is lumin
ous — the light of the world. Can the human mind, therefore, unaided
by truth revealed from Heaven, ever disperse the clouds which its own
reasonings have induced, and which now darken its sky by shutting
out the beams of heaven's own sun ? Never. Besides, the Divine
Providence never retreats. Its course is onward. The earth rolls
not back on her axis to find the morning, nor retrograde in her orbit to
find the spring ; but forward forever. And as well might the silver-
haired man of eighty — blind, palsied, and leprous — by the simple effort
of his will, return to the freshness and bloom of youth, without a dis
solution of his material body, as could the Church — blind as she is
from the accumulated falses of eighteen centuries — palsied in every
limb — leprous and ulcerated at the heart's core — of herself return to the
freshness and bloom of her youth, without a medicine from the Great
Physician to unseal her blind eyes, or a voice from the Lord, saying,
" Rise and walk." She can never hope for a radical cure, without a
New Dispensation of truth from Heaven.
The whole history of God's dealing with mankind is proof of this.
When the Jewish Church was consummated through falsifying the
Word, and holding fast the traditions of men, the Lord did not leave
it to reason its way back to the innocence of Eden, and the true mean
ing of Moses and the Prophets ; but He made a New Dispensation of
his own truth to men. He came into the world, not to destroy or
abrogate the law previously delivered, but rather to explain its mean
ing and show how it had been perverted. " I am not come," he says,
"to destroy, but to fulfill," for "not one jot or title of the law shall fail."
He told the Jews that they had misunderstood and falsified the Word.
" Ye do err," said Jesus to the unbelieving Sadducees, "not knowing the
Scriptures, nor the power of God." Even so is it now. The Lord
has not left the Church, in its blind and vastated condition, to find its
way back to primitive Christianity and the purity of the Gospel by
human reasonings : but in infinite love and mercy to mankind, and
infinite compassion for our blindness. He has condescended to make a
further revelation of truth, by unfolding, in the spiritual sense of his
Word, deeper treasures of wisdom than the world has ever dreamed
of. In the truths of this revelation, which are Himself — His own
divine proceeding beams of light — He has come again into the work'

PRBFACK. vii
according to his promise. This revelation acquaints us with the true
nature of divine inspiration, and shows wherein consists the divinity
of the Word ; and that, however party-colored, multiform, and appa-
rently contradictory, are some portions of it in the literal sense, in the
spiritual sense it is one and uniform — like the Lord's vesture, woven
without seam from top to bottom. It is this revelation of the spir
itual sense of the Word through the obscurity or cloud of the letter,
which is claimed to be that predicted and glorious appearing of the
Son of Man " upon the clouds of heaven."
But whether those who examine, will be able to acknowledge the
claims of the New Church, must ever depend on the state of mind in
which they undertake the investigation. If one enter upon this ex
amination under the persuasion that he is already in possession of all
truth — who, therefore, regards himself as spiritually "rich and in
creased in goods " — to him the writings of Swedenborg will appear
any thing but luminous. Regarding his present views as an infalli
ble test of truth, whatever does not conform to these he sets down as
therefore false, and of course rejects. His examination is not insti
tuted for the purpose of seeing whether his present views be conform
able to the truth, but whether the views which be pretends to examine
be conformable to his own. Such an one is not in that humble, do
cile, child-like frame of mind, which is favorable to the reception of
truth, or to the fair investigation of any subject. And before he can
be made wiser by the truths of the New Church; or before he can see
that they are truths, he must be willing to become a fool in his own
estimation. He must be willing to go and sell all that he hath. "Ver
ily I say unto you, whosoever shall not receive the kingdom of God as
a little child, he shall not enter therein."
But to all earnest, humble, independent, sincere seekers after truth,
I have no caution to submit. They are affectionately solicited to ex
amine the writings of Swedenborg for themselves — seriously — pa
tiently — prayerfully — thoroughly. The New Church shrinks not
from the severest investigation of her doctrines. She is willing —
nay, she desires — that philosophy and science, talent and learning,
acute penetration and sound logic, humility and meekness, freedom
and independence — in a word, that all the treasures of wisdom and all
the noblest faculties of the human mind, be brought to the investiga
tion of her writings. Truth is its own witness. It fears not the
most searching inquest, but ever seeketh to be seen in its own
resplendent brightness.
Much misrepresentation has gone abroad in respect to the doctrines
of the New Church. I may say that the popular impression in regard to
these doctrines, is very remote from the truth. Many who oppose and
ridicule them, would find upon careful examination, that what they had
Dpposed and ridiculed, were not the doctrines of the New Church, but

VIU PREFACE.
only some grotesque caricature of them — the creation of their own
or of others' minds. The enemies of truth have sometimes brought
forward garbled extracts from the writings of Swedenborg, which,
when taken out from their proper connection, cannot be rightly under
stood ; and which have doubtless been the occasion of prejudicing the
minds of some innocent and well-disposed persons against the New
Church. But honest people must see that such a course is extremely
unfair. Stone, and mortar, and rough lath-boards, may be indispens
able in building a royal mansion ; but neither of these could be con
sidered a very fair specimen of the king's palace. And before one allows
a prejudice to enter his mind against the writings of the New Church, on
account of some extracts that may have .offended him, he would do
well to consider what may be, and what indeed has been, done in
regard to the Sacred Scripture. The sneering infidel has collected
passages from the Word, which, when misunderstood, or understood
in their strictly literal sense, appear trivial, obscene, irrational, and
altogether unworthy the Divine Mind. And would it be fair to judge
the Sacred Volume by these garbled extracts misunderstood ? If so,
the argument of the infidel were indeed triumphant. Yet, (strange to
say !) this is precisely what some professing Christians allow them
selves to do in regard to the writings of the New Church.
If the doctrines revealed through Swedenborg be true, then, cer
tainly, they are of paramount importance. And if there be even a
possibility of their being true, then they deserve a thorough examina
tion. Multitudes of deep-thinking men — and among them some of
the purest and best minds of the age — after giving them such an
examination, have with one voice declared, " One thing we know, that,
whereas we were blind, now we see." The strongest evidence that these
dcetrines are all true and from heaven, is, after all, to be found in their
purifying and regenerating power ; in the searching influence which
they exercise over the heart ; in their efiicacy as experienced in the
renewal of the inner life ; in the sweet, gentle, heavenly peace which
they diffuse through all the chambers of" the soul. They explore the
hidden recesses of the mind, they unveil the latent springs of action
and reveal to us the evil quality of our hearts with amazing clearness;
and at the same time they teach us how to get rid of our evils, as we
had never been taught before. Could these doctrines do this — could
they open the eyes of the spiritually blind — could they unstop the
ears of the spiritually deaf — could they make the lame walk, the
leprous clean, and raise to newness of life the spiritually dead, if they
were from hell T " Can a devil open the eyes of the blind V
This New Revelation comes to men without the attestation of out
ward miracles. It addresses them as beings possessing a rational
faculty, and capable, therefore, of judging between truth and false
hood, without any external signs to /Orce belief. It comes a great

PREFACE. IJ
light from Heaven, manifesting the internal quality of the Church
and the world. It sits in judgment upon all forms of religious error.
It prostrates all idols of silver and gold, the work of men's hands. Il
strips off the feeble disguises of mere form, parade, and external sanc
tity, and lays bare the interior, ruling loves of men. Yet it cometh
" not to condemn the world," but that the world through its agency
may be saved — saved from the evil loves and false persuasions which
enslave the human soul.
And as the field of true science enlarges — as thought becomes more
free — as inquiry upon all subjects becomes more bold and searching —
a voice, louder and still louder, comes up from the thinking men of
Christendom, calling for rationality in religion as well as in every
thing else ; — calling for such principles of biblical interpretation, as
shall show the Scripture to be indeed the Word of God. And no
where but in the writings of the New Church, will it be found that
this call is fully answered.
Nearly one hundred years have already elapsed since Swedenborg
began to write. And although the world has ever since been rapidly
advancing in knowledge, yet it is a remarkable fact that his writings
were never so much sought after, nor so extensively circulated and
read, both in our own country and in Europe, as at the present time.
New editions of his works are in constant progress of publication, to
satisfy the continually increasing demand for them. Not a few men
of reputed piety and learning are known to read them extensively,
and to take from them (generally without any acknowledgment of
their source) the very truths which gain for them their chief glory.
Here then is a problem not easy of solution, if the writings of Swe
denborg be the offspring either of imposture or delusion.
That this volume of Lectures may be instrumental in leading some
minds to a careful perusal of these writings, and that the Lord Jesus
Christ may open their eyes to see, and their hearts to acknowledge,
Him, in the glorious truths of the New Jerusalem, is the sincere and
earnest prayer of their author.
B. F. B.
Oncinhati, Jamtary 28, 1862.

CONTENTS

FAGS.
lutroductoty Remarks, with a sketch of the Life, Writings, and
Character of Emanuel Swedenborg,  3
The " End of the World," or Consummation of the Age, .... 32
The Second Coming of the Lord,  61
The Sacred Scripture — Necessity of admitting a Spiritual Sense, 81
The Sacred Scripture — Proofs of the existence of a Spiritual Sense, 106
The Sacred Scripture — Science of Correspondences, the true
Key to the Spiritual Sense,  131
The Sacred Scripture — Key to the Spiritual Sense applied, and
its importance exemplified  159
The Trinity, and true Object of Religious Worship,  186
The Glorification of the Son of Man, involving the true Doc
trine of the Atonement and Regeneration,  216
The Resurrection, with a brief view of the Spiritual World,. . 246
Swedenborg's intromission into the Spiritual World — its pos
sibility proved from the Scripture,  284
Swedenborg's intercourse with the Spiritual World, and his Mem
orabilia,  304

EXPLANATION OF REFERENCES.

The Works of Swedenborg quoted in the following pages aw r

A. C, which stand for

Arcana Ccelestia.

Ap- Ex., "
A. R.,
T. C. R., "
C. L., «
H. H.,

Apocalypse Explained.
Apocalypse Revealed.
True Christian Religion.
Conjugial Love.
Heaven and Hell.

D. S. S., «
D. L. W., «

Doctrine Concerning the Sacred Scripture
Divine Love and Wisdom.

D. L., " «

Doctrine of the Lord.

DOCTRINES
OF THJS
NEW CHRISTIAN CHURCH.

LECTURE I.

WTRODUCTORr REMARKS  WITH A SKETCH OF THE LIFE, WRITINGS,
AND CHARACTER OF EMANUEL SWEDENBORG.
" A man sent of God." — John, i. 6.
This earth of herself is cold and dark. All the warmth and
light she has, come down from the beneficent sun, without whose
quickening beams not a blade of grass could grow and not a orea-
Hire draw the breath of life. Wherever she turns her face direct
towards this bountiful giver of light and heat, she receives there
from an expression of activity and joy; life circulates through
every vein, and her smiles of beauty are reflected in ten thousand
forms. But where her face is turned away from the great orb of
day, there the shades of darkness brood — there cease the pulsa
tions of life, and nought but sadness and gloom overspread her ice
bound surface.
Thus it is with man. Of himself he hath neither goodness nor
truth, love nor wisdom. All that he receives of these comes down
to him from the beneficent Lord of life, who is Love itself and
Wisdom itself, and the only source of goodness and truth to men.
The most ancient men of our earth perceived this, and from the
heart acknowledged it. And so long as they thus kept their
faces turned towards the Lord, the only Fountain of life and light
to their minds, and remained in the inward acknowledgment that
all their love and wisdom were derived from Him alone, life, love
and joy circulated through every avenue of their souls ; the har
mony and peace of heaven reigned within; fragrant thoughts and
pure affections sprang up, and grew and blossomed spontaneously;
and the mindsof men were as the garden of Eden, the paradise of

i EMANUEL SWEDENBORG.
God. The truth needed no other witness than her own resplen
dent brightness, because men had eyes to see. They were in love
with all that is good, and therefore they could perceive all that is
true ; for goodness and truth are always in agreement. Man was
then a living soul, created in the image and likeness of God ; for
the truly human principles of love to the Lord and charity towards
the neighbor, had then absolute dominion over all the inferior prin
ciples of his mind — "over the fish of the sea, and over the fowl
of the air, and over the cattle, and over all the earth, and over
every creeping thing that creepeth upon the earth."
But when man began to turn his face away from the Lord, and
to cease acknowledging Him as the Fountain of all the wisdom
and intelligence of angels and men, and began to regard himself
as the source of goodness and truth, then the heavenly order of
his mind began to be inverted, and the light that was in him to be
changed to darkness. And the more he continued to love him
self, and to regard his wisdom as his own and originating in himself,
so much the more did he turn his face away from the light of the
Sun of heaven, to the darkness of self-derived intelligence ; until
at last his primitive state became completely inverted. His affec
tions, which were originally directed towards the Lord and the
things of heaven, became withdrawn from these and turned to
ward self and the world. And when in this manner he came to
regard himself as God, knowing good and evil, then the heavens
became black as sackcloth of hair ; for he had extinguished in his
mind the only true light, and his affections became fast bound in
the frosts of selfishness.
Thus did man's blooming paradise become transformed into a
desert. Thus did his affections and thoughts, which once bore the
freshness and fragrance of heaven, lose their life and perfume
when deprived of the blessed beams of heaven's own Sun. And
thus was man driven out from the garden of Eden, where the Lord
God placed him and caused to grow every tree that is pleasant to
the sight and good for food. This was the Fall — the fall of man ;
a fall from his primitive and exalted state of innocence, simplicity,
truth and love.
It is because of this inverted state of man's affections — because
the image and likeness of God in human breasts has been thus
marred, that genuine truth has now so few attractions, and
appears so unlovely to the worid. Because man has fallen from
his original state of supreme love to the Lord, into an infernal state

EMANUEL SWEDENBORG. O
of self-love, therefore truth has no beauty or attractions for hinj,
for it is not in agreement with his perverted affections ; therefore
it is, and has ever been, since the Fall, despised and rejected of
men, having no form nor comeliness to the natural mind, and when
it is seen, " there is no beauty that it should be desired." Hence
it is that every ray of truth which has been sent from heaven to
bless mankind — to enlighten and guide men out of their fallen
state — has gained admittance into the world only by a persevering
and often painful and protracted contest. It has often had to fight
its way through -racks and faggots — through dungeons and chains.
The Lord's prophets have been stoned and spit upon. The noblest
messengers of truth to man have been treated with scorn and con
tumely. And when He who is the Light of the world — the very
Truth itself — became flesh and dwelt among men. He was des
pised and rejected, and at last killed as a malefactor. And when
He performed deeds that no other man could do, and spake as
never man spake, it was said of Him, "He hath a devil and is
mad, why hear ye Him ? " Yes — so lost were men to truth and
love, so perverted were the principles of humanity in their breasts,
that, when their original, divine Archetype appeared, they knew
Him not, and put him to an ignominious death.
But Truth itself — absolute Truth can never die. In the lan
guage of a distinguished German author, "It is eternal, like the
infinitely wise and gracious God. Men may disregard it for a time,
until the period arrives when its rays, according to the determina
tion of Heaven, shall irresistibly break through the mists of preju
dice, and, like Aurora and the opening day, shed a beneficent light
clear and unextinguishable over the generations of men."*
Looking, therefore, at the present and past state of the world,
and seeing how it has fared with truth generally at its first unfolding,
and with every new dispensation of truth in particular, we ought not
to be surprised that the New Dispensation of truth which has been
made to the world through that distinguished servant of the Lord,
Emanuel Swedenborg, is not suddenly embraced, nor at once seen
to be truth. We ought not to be surprised, but rather to expect,
that the pure truths of the New Jerusalem, since they are opposed
to the impurity of men's natural loves, will meet with opposition,
misrepresentation,- scorn and contempt. Such is the present stato
of what is called the Christian world, that it is to be expected men
* Organon of HomcEopathic Medicine, by Samuel Hahnemann, p. 44l

EMANUEL SWEDENBORG.

will sit in judgment on these truths, who know little or noth
ing about them ; and that base fabrications and false statements
with regard to them, will be circulated by persons who may think,
as Paul thought, when engaged in hauling Christian men and
women to prison, that they are doing God service.
But the ignorance, bigotry, and wholesale abuse, which are
among the characteristics of an unthinking and frivolous age, are
fast disappearing before the dawning light of a better era. Within
the last half century a spirit of free and fearless inquiry into
everything has been strikingly manifest; and rigid investiga
tion and severe analysis are everywhere beginning to take the
place of crude conjecture and groundless assertion. "If evei
there were a period, (says a late English author,} in which the
members of the Christian church were called upon ' to believe
not every spirit, but to try the spirits, whether they be of God,
' to prove all things and to hold fast that which is good,' the pres
ent assuredly is one. The disposition to inquiry that has been
awakened, the spread of education, the increasing desire of knowl
edge, and the extraordinary progress of the sciences, however
sometimes exaggerated, have been suflScient to lead many sober and
reflecting minds to contemplate, as not improbable, a new aspect
in the history of the world ; and when we connect tliese circum
stances with the disregard of human authority in matters of reli
gion, the asserted right of private judgment, the conflicting views
which are entertained i^ven upon the most important principles of
Christianity, it will be granted, I presume, that, if ever learning,
sound judgment, piety and diligence were required in the clergy,
they are assuredly most requisite now. When to this we add,
that among a considerable portion of the Christian community,
there prevails a variety of expectations with respect to prophe
cies in Scripture, the fulfillment of which many believe to be not
far distant, there is, assuredly, the more particular reason, why
the Christian community should be on its guard, lest any enthu
siast should avail himself of these expectations, and delude both
himself, and his followers ; more especially as, under the circum
stances we have mentioned, the probability is that enthusiasts
would arise, and that many, consequently, would, be deluded. It
.« remarkable that the introduction of new dispensations by tne
Almighty seems, in general, to have given occasion for opposite
and rival claims to the truth. When Moses wrought miracles
before Pharoah, counter miracles were said to be wrought by the

EMANUEL SWEDENBORG. 7
Magi When Christ cast out devils from the possessed, similar
claims to miraculous power were asserted to exist among the Phar
isees. When Christ assumed the character of King of the Jews,
rival pretensions were made by others. " Before these days rose
up Theudas, boasting himself to be somebody, to whom a num
ber of men, about four hundred, joined themselves, who were slain;
and all, as many as obeyed him, were scattered and brought to
nought. After this man rose up Judas of Galilee, in the days of
the taxing, and drew away much people after him: he also perished,
and all, as many as obeyed him, were dispersed." — (Acts v. 36.)
At the second coming of Christ into the world, we are told, it
should be the same ; " for there shall arise false Christs and false
prophets, and shall shew great signs and wonders, insomuch that
if it were possible, they shall deceive the very elect." — (Mat. xxiv.
22.) Thus at the end of the old and the beginning of new dis
pensations, arise false and true prophets in every direction ; whence
pretensions of both kinds become so mixed up one with the other,
that, unless possessed of a clear spiritual discernment, a person runs
the risk of receiving the false as the true, or the true as the false,
or of rejecting indiscriminately both together ; and so in order to
avoid the snare of enthusiasm, of falling into the pit of infidelity." —
( OlissoM's Letter to the Archbishop of Dublin.)
Although the truths of the New Jerusalem are of such a char
acter, that, when rationally received, they are their own witness,
testifying whence they came and whither they conduct, still it is
natural for those who are yet unacquainted with them, to desire
some knowledge of the life and character of Emanuel Sweden
borg, who was the divinely appointed human agent in communi
cating these truths to mankind. And since this desire is lawful as
it is natural, I shall devote the remainder of the present lecture to
a brief notice of this great and truly extraordinary man.
The world is fast coining to acknowledge that Swedenborg was, in
deed, an extraordinary man. "Time," says a writer in one of our
ablest American periodicals, (The Southern Quarterly Review for
October, 1846,) " is beginning to pass a just judgment on the char
acter of that extraordinary man, Emanuel Swedenborg, — certainly
one of the most gifted geniuses that ever appeared on the face of
the earth. Seventy-four years have elapsed since his death. This
period has constituted the mere sunrise of his fame — the dawn
of a meridian splendor that is yet to bless the nations. The fame
of Bacon, Newton, and Locke — of Milton, and Shakspeare, and

8 EMANUEL swedenborg
Scott, pales and grows dim before the brighter glory that (lus
ters around the name and acts of this renowned individual. They
acquired distinction for the splendor of their success in particular
departments of inquiry, and in certain spheres of intellectual la
bor ; but it was reserved for the more fortunate and celebrated
Swede to master, not one science, but the whole circle of arts and
sciences, and to understand and reveal the great connecting links
that subsist between mind and matter, time and eternity, man and
his Maker, in a far clearer manner than any of the most gifted and
inspired of his predecessors."
The childhood and youth of eminent men are usually among the
most interesting portions of their lives. Unhappily for us, the ma
terials for this period of Swedenborg's history are very meagre.
The most that we are able to gather, is, that he was born in Stock
holm, Sweden, January 29, 1688. His father, Jasper Swedberg,
was bishop of Skara in West Gothland, and is described as a tal
ented, learned, and eminently pious man, and of an amiable pri
vate character. Few men ever entertained a more profound reve
rence than he, for God, the Holy Scripture, the Christian Sabbath,
and all the institutions and ordinances of religion. He even went
to the Bible for directions in regard to naming his children ; and
not finding there " a single example," as he says, " in which chil
dren have received the names of their parents or forefathers," he
scrupulously avoided giving his own children family names. Nor
would he give them heathenish or unmeaning names, but names
from the Bible, and such as seemed likely to awaken in them pious
thoughts and feelings. " I have the full conviction," says he,
" that only such names should be given to children as awaken the
fear of God in them, and keep them mindful of propriety and vir
tue." And when Emanuel was about forty years of age, the good
old bishop, contemplating his son's pious and useful life, writes
thus :
" Emanuel, my son's name, signifies ' God with us ' — a name which
should constantly remind him of the nearness of God, and of that
interior, holy, and mysterious connection, in which, through faith, we
stand with our good and gracious God. And blessed be the Lord's
name! God has to this hour indeed been with him; and may God be
further with him, until he is eternally united with him in His kingdom."
The bishop's views of education were greatly in advance of
those of his own times. He believed that every man is endowed
by the Creator with certain capacities which fit him for some

EMANUEL SWEDENBORG. 9
fiarticular employment, and that it is the wisdom of parents not to
strive to counteract the designs of Providence — not to endeavor
to make their sons lawyers, doctors or ministers, when possibly the
Creator intended them for quite a different sphere of use, — but
rather to watch the native tendencies of their children's minds,
and to allow and encourage them to pursue that particular occupa
tion for which they seem to have been created. Accordingly he
says : "I have kept my sons to that [profession] to which God has
given them inclination and liking ; and I have not brought up one
to the clerical office, although many parents do this inconsiderately,
and in a manner not justifiable, by which the Church, and also the
clerical [order] suffer not a little, and are brought into contempt."
Thus was Swedenborg born and nurtured under the most aus
picious influences. He inherited talents of the first order — an
excellent memory, keen perceptions, and a most clear judgment
The' greatest care is said to have been bestowed on his early edu
cation. His youth was marked by uncommon assiduity and per
severance in the study of philosophy, mathematics, natural history,
chemistry and anatomy, together with the ancient and modem
languages. And the moral influences that surrounded him were
of the benignest character. He was cradled in a sphere of heav
enly love and wisdom. His earliest lessons were lessons of piety
and virtue. The very atmosphere which he breathed from his
infancy was the atmosphere of religion. And so encompassed was
he with heavenly influences from his birth, that it seemed as if the
angels talked to him and were his companions while yet a child
Writing on one occasion to a friend who inquired of him what had
passed in the earlier part of his life, he says:
" From my fourth to my tenth year my thoughts were constantly
engrossed by reflecting upon God, on salvation, and on the spiritual
affections of man. I often revealed things in my discourse which filled
my parents with astonishment, and made them declare at times that
certainly the angels spoke through my mouth. From my sixth to my
twelfth year, it was my greatest delight to converse with the clergy
concerning faith; to whom I often observed, that charity or love was
the life of faith, and that this vivifying charity or love was no other
than the love of one's neighbor ; that God vouchsafes this faith to
every one, but that it is adopted by those only who practice that
charity." In early life, Swedenborg's mind was preserved in a remarkable
degree from false theological doctrines, and from the trammeling

10 EMANUEL SWEDENBORG.
influence of the commentaries and biblical criticisms in use at that
period. And those who are acquainted with the principles of
spiritual interpretation which he was made the instrument in
unfolding, will readily perceive the great importance of this, and the
disadv antage it would have been to him if his mind had been early
imbued with the dogmas of the church in which he was born.
The following is what he himself says upon this subject :
" I was prohibited reading dogmatic and systematic theology before
heaven was opened to me, by reason that unfounded opinions and
inventions might thereby have insinuated themselves, which, with difii-
culty could afterward have been extirpated. Wherefore, when heaven
was opened to me, it was necessary first to learn the Hebrew language,
as well as the correspondences of which the whole Bible is composed,
which led me to read the Word of God over many times. And, inas
much as the Word is the source whence all theology must be derived,
I was thereby enabled to receive instruction from the Lord who is the
Word." Swedenborg was educated at the university of Upsal in Swe
den, where he pursued with distinguished honor and success the
learned languages, mathematics and natural philosophy, which
were his favorite studies ; and where also he graduated, receiving
the degree of doctor of philosophy at the age of twenty-two. Hav
ing now fairly entered the path to useful and extensive learning,
with an ardent thirst for, and with unsurpassed powers of acquiring,
knowledge, he advanced with a speed and success rarely if ever
equaled. The first few years after leaving the university were spent in
travels in England, Holland, France and Germany. During his
absence he visited the principal universities of these countries, and
his mind was constantly occupied in treasuring up useful knowl
edge. In 1714 we find him again in Sweden ; and in two years
after, at the age of twenty-eight, he was appointed by Charles
XII, Assessor Extraordinary in the Royal Metallic College. The
appointment to this office, which was one of the most important in
the kingdom of Sweden, is evidence of Swedenborg's singular
and unequaled merits at this early age, and of the king's high con
sideration and confidence. Being anxious to prosecute his scien
tific researches for a time longer, and especially to perfect himself
in the science of metallurgy, he did not enter on the actual duties
of Assessor until six years after his appointment, most of which
time was spent in various universitie.s and in journeys to different

EMANUEL SWEDENBORG. 1 1
parts of Europe, to examine the principal mines and smelting
works — so anxious was he to discbarge in the most faithful and
perfect manner the duties of every station. The diploma appoint
ing him to this office, states, " that the king had a particular re
gard to the knowledge possessed by Swedenborg in the science of
mechanics, and that his pleasure was that he should accompany
and assist Polheim in constructing his mechanical works." He
remained in the office of Assessor of the Metallic College until
1747, when he resigned it on account of other more, important
duties, which claimed his attention. " My sole view," he says, "in
this resignation, was, that I might be more at liberty to devote
myself to that new function to which the Lord had called me.
On resigning my office, a higher degree of rank was offered me ;
but this I utterly deehned, lest it should be the occasion of
inspiring me with pride."
In 1718, two years after his appointment to the office of Asses
sor, he gave to the world the first fruits of his inventive genius
and great abilities in a work called " Dsedalus Hyperboreus,"
consisting of essays and observations on the mathematical and
physical sciences. And now he commences a philosophical career,
the grandeur and extent of which is but just beginning to be ap
preciated by some of the learned and scientific men of our own
times. He had a perfect passion for philosophical pursuits. He
had fallen in love with the sciences, and he wooed them in so
comely and engaging a manner, that they all came to him like a
troop of virgins and clasped their arms lovingly around his neck.
His mind was a great artesian well, from which the truths of sci
ence came gushing up in a constant, fresh and living stream, for
nearly thirty years. We are absolutely amazed at the huge heap
which this man wrote upon philosophical subjects ; and still more
amazed are we at the variety of subjects treated by him, and at
the extensive learning, the varied and accurate scientific knowl
edge, the deep and comprehensive wisdom, the microscopic and
telescopic reach of thought, the keen penetration and profound
philosophical acumen indicated in the masterly manner in which
he handled whatever he undertook. Not a department of natural
science did he leave untouched. Earth, air, water, fire, the ani
mal kingdom, and especially the human body, were each and all
interrogated by him, and their hidden mysteries explored with an
acuteness and penetration unequaled by any other philosopher
before or since his time. No man ever questioned nature so clearly.

12 EMANUEL SWEDENBORG.
and withal so lovingly as he. No wonder she could not resist
the importunities of such a suiter. How could she help answer
ing his questions ? Nor was he a man to do his work by the
halves. He went through with whatever investigations he under
took. He persevered, until his penetrating and comprehensive
intellect became more or less conversant with nearly every subject
within the wide range of human inquiry. Astronomy, cosmog
ony, geology, mineralogy, anatomy, ph)'siology, chemistry, math
ematics, mechanics — with all these he was perfectly familiar, per
fectly at home. And not only so, but he wrote valuable treatises
on them, which have received high praise from the few wh-o have
read them and are qualified to judge of their merits.
The limits of a single lecture will allow me to do little more
than give a dry catalogue of the works which Swedenborg wrote
before he turned his attention to the subject of theology. The
following are the English titles of his published scientific works :
" The Art of the Rules, or an Introduction to Algebra.
" A Proposal for fixing the value of Coins, and determining the
Measures of Sweden, so as to suppress fractions and facilitate
calculations. " A Treatise on the Position of the Earth and the Planets.
"A Treatise on the height of the Tides, and the greater Flux
and Reflux of the Sea in former ages ; with proofs furnished by
various appearances in Sweden.
"A Skstch of a Work on the Principles of Natural Things, or
New Attempts at explaining the Phenomena of Chemistry and
Physics on geometrical principles.
" New Observations and Discoveries respecting Iron and Fire,
especially respecting the elementary nature of Fire ; with a new
mode of constructing chimneys.
"A New Method of finding the Longitude of places on Land
and Sea by lunar observations.
" A Mode of constructing Dry Docks for Shipping.
"A new Mode of constructing Dykes to exclude Inundations of
the Sea or of Rivers.
"Miscellaneous Observations on Natural Things, particularly
on Minerals, Fire and the Strata of Mountains.
" The Principles of Natural Things, or New Attempts at a philo
sophical explanation of the Phenomena of the Elementary World.
" The Subterranean or Mineral Kingdom, or a Treatise on Iron"
(a work which treats of the various methods employed in difieiont

EMANUEL SWEDENBORG. ,3
parts of Europe for the hquefaction of iron and converting it
into steel ; of iron ore, and the examination of ir; and also of sev
eral experiments and chemical preparations made with iron and its
vitriol — illustrated with a great number of fine copper engravings.)
" A Treatise on Copper and Brass" (a work which treats of the
various methods adopted in different parts of Europe for the lique
faction of copper, the method of separating it from silver, convert
ing it into brass and other metals — illustrated also with many
copper engravings.)
" The Economy of the Animal Kingdom " — In two parts ; the
first of which treats of the blood, the arteries, the veins and the
heart ; and the second of the motion of the brain, of the cortical
substance, and of the human soul.
" The Animal Kingdom " — in three parts ; the first of which
treats of the viscera of the abdomen, the second of the viscera of
the thorax, and the third of the organs of sense.
Besides these, there are still other works of his in manuscript,
which are now in course of publication in London under the direction
and superintendence of a society of learned and scientific gentlemen
of that city. And all who have taken pains to examine his philosoph
ical productions with much care, have confessed themselves deeply
impressed with the profound philosophic spirit that pervades them
all, and with the orderly, penetrating, comprehensive and severely
analytical character of their author's mind.
The following testimonial to the literary and scientific merits of
Swedenborg appeared in a London paper a few years ago, and is
from the pen of a highly gifted member of the Royal Society, who
is probably better acquainted with, and better qualified to judge
of, his philosophical works than any other man now living.
"He was," says this writer, "deeply versed in every science
-^a first-rate mechanician and mathematician — one of the pro-
foundest physiologists (Haller says of his voluminous anatomical
works, that they are sua et omnino mirifica) — a great military
engineer conducting battles and sieges for Charles XII — a great
astronomer — the ablest financier in the Royal Diet of Sweden —
the first metallurgist of his time, and the writer of vast works,
which, even at this day, are of sterling authority on mining and
metals. Then he was a poet, and a master of ancient and modern
languages ; and a metaphysician who had gone through all the
long mazes of reflective philosophy, and done besides, what meta
physicians seldom do, for he had found his way out of the mazes

14 EMANUEL SWEDENBORG.
and got back to reality again. In short, as far as the natural sci
ences go (and we include among them the science of mind) it is
much more difficult to say what he was not, than what he was."
The whole of Swedenborg's works, when published, including
both his philosophical and theological writings, will probably
amount to upwards of seventy volumes — more than half of these
in royal octavo form, embracing from three to five hundred pages
each. Was ever such a herculean task in the way of writing per
formed by one man? It almost makes an ordinary head dizzy to
think of it.
He wrote in Latin. All the works on theology published by
himself were translated into English several years ago ; but his
philosophical works remained untranslated until 1843. And this,
probably, is one reason why so little has been said or known of
them by scientific men. Within the last few years, some nine or
ten octavo volumes of his scientific works have issued from the
London press in an elegant English translation. These works,
almost totally unknown before, have come before the English and
American public with all the freshness, and I might say with all
the claims, of new and original compositions. And the scientific
men of both countries, who are not too wise in their own conceit
to give them a calm perusal, have been almost struck dumb with
amazement, that such works should have remained so long in
obscurity, or wrapped in the garb of a dead and foreign language.
When the translation of the Animal Kingdom appeared, a writer
in a London Medical Journal (the Forceps) for 1844, expressed
himself in this wise concerning that work :
" This is the most remarkable theory of the human body that has
ever fallen into our hands; and by Emanuel Swedenborg too! A man
whom we had always been taught to regard either as a fool, a madman,
or an impostor, or perhaps an undefinable compound of all the three.
Wonders it seems never jci'H cease, and therefore it were better, hence
forward, to look out for them, and make them into ordinary things in
that way.
" We have carefully read through both volumes of this work, and
have gained much philosophical insight from it into the chains of ends
and causes that govern in the human organism. What has the world
been doing for the past century, to let this great system slumber on the
shelf, and to run after a host of little blue-bottles of hypotheses, which
were never framed to live for more than a short part of a single seasont
It is clear that it yet ' knows nothing of its greatest men.' The fact
Is. it has been making money, or trying to make it, and grubbing after

EMANUEL SWEDENBORG. 16
worthless reputation, until it has lost its eyesight for the stars of
heaven and the sun that is shining above it.
" Emanuel Swedenborg's doctrine," continues the same writer, " is
altogether the widest thing of the kind which medical literature
affords, and cast into an artistical shape of consummate beauty. Under
the rich drapery of ornament that diversifies his pages, there runs a '
frame-work of the truest reasoning. The book is a perfect mine ol
principles, far exceeding in intellectual wealth, and surpassing in eleva
tion, the finest efforts of Lord Bacon's genius. It treats of the lofti
est subjects without abstruseness, being all ultimately referable to the
common sense of mankind. Unlike the German transcendentalists,
this gifted Swede fulfills both the requisites of the true philosopher,
he is one to whom the lowest things ascend, and the highest descend,
who is the equal and kindly brother of all.
" We opened this book with surprise, a surprise grounded upon the
name and fame of the author, and upon the daring affirmative stand
which he takes in limine ; we close it with a deep-laid wonder, and
with an anxious wish that it may not appeal in vain to a profession
which may gain so much, both morally, intellectually and scientifically
from the priceless truths contained in its pages."
Such is the testimony of an impartial judge to the merits of the
"Animal Kingdom." And it would be easy to cite more of the
same nature.
In his Principia, another of his recently translated philosophical
works, Swedenborg propounds the doctrine of the translatory mo
tion of the whole starry heavens, and even points out the exact
situation of our solar system among the stars ; and astronomical
observation has since confirmed the correctness of his teaching on
both these points. Speaking of these sublime discoveries, a sci
entific writer in a late English periodical says :
" To Swedenborg is due, therefore, the merit of first propounding
these mighty truths to the world. In no single work of his day is
there found even a conjecture of such cosmical changes, and transla
tory motions, as those which the scientific world have since detected
by their instruments; yet the whole of the phenomena was not only
affirmed to exist, but a complete theory, by which they can be ex
plained, was published to the world, at the beginning of the last cen
tury, in the Principia of Emanuel Swedenborg. The same facts were
not conjectured till Hefschell's time, nor admitted till so recent a date
as the last thirty years. One hundred years previous to this admission,
and fifty years preceding the conjecture, this eminent philosopher had
tracea his finger along the galaxy; and, as if inspired with that pro
phetic spirit which springs from true genius, had boldly prophesied to a

16 EMANUEL SWEDENBORG.
subsequent age the exact character of the milky stream; and 'n Ian
guage as lofty as it is beautiful, as eminently true as it was prophetic,
jas said, when pointing to the milky stream —
" Here lies the chain and magnetic course of the whole of our side-
rial heaven." — p. 237.
" These striking agreements between Swedenborg's theoretical
Principia, and the facts of observation, are not mere coincidences, but
are the positive results flowing from the application of the new formula
he invented, and which he based on actual experiment and geometry.
And these results flow as directly from his formula, as the revolutionary
motions of the planetary system from Newton's formula of gravitation,
or the situation and velocity of a new planet from the formula of Le-
verrier or Adams."
And justly enough does this writer remark that these sublime
discoveries are sufficient "alone, and apart from the many [in the
same work] yet to be reported in subsequent articles, to stamp
immortality on this work of genius."
This is the work (the Principia) of which Professor Goerres, of
Germany — himself a 4loman Catholic — says, in a critical^notice,
" It contains a rich treasure of enlarged and profound observations
on nature — is a production indicative of profound thought in all
its parts, and not unworthy of being placed by the side of New
ton's Mathematical Principia of Natural Philosophy."
In the translation of Cramer's Elements of the Art of Assay
ing Metals, by Dr. Cromwell Mortimer, Secretary of the Royal
Society of London in 1764, we find the following testimonial :
" For the sake of such as understand Latin, we must not pass by
that magnificent and laborious work of Emanuel Swedenborg, entitled
Principia Rerum Naturalium, in three tomes, folio : in the second and
third tomes of which — [these embrace his mineral kingdom] — he has
given the best accounts, not only of the method and newest improve
ments in metallic works in all places beyond the seas, but also those in
England and our colonies in America, with drafts of the furnaces
and instruments employed. It is to be wished we had extracts from
this work in English."
Mr. Patterson, Professor of Natural Philosophy in the Univer
sity of Penn.sylvania, in a letter to a friend who had loaned him a
copy of the Principia, says : " The work of Swedenborg which
you were so kind as to put into my hands, is an extraordinary pro
duction of one of the most extraordinary men, certainly, that has
ever hved." And after stating, among other things, that he

EMANUEL SWEDENBORG. 17
should like to peruse it farther before he expressed his opinion of
it, "a thing," he adds, "not to be done in few words," he con
tinues : " This much, however, I can truly say, that the air of
mysticism which is generally thought to pervade Baron Sweden
borg's ethical and theological writings, has prevented philosophers
from paying that attention to his physical productions of which I now
see that they are worthy. Many of the experiments and observa
tions on magnetism, presented in this work, are believed to be of
much more modem date, and are unjustly ascribed to much more recent
writers." There is the fullest evidence that other important discoveries
were anticipated by Swedenborg, the merit of which has been
claimed by other writers. The London Cyclopedia, under the
article " Swedenborg," says: "In the two works entitled (Eoo-
nomia Regni Animalis, and Regnum Animale, the author made
many important discoveries in anatomy and in the circulation of
the blood ; but, owing to the little pains taken to circulate his phi
losophical and scientific writings, those discoveries are not gene
rally known to belong to him."
In a work entitled "The Institutions of Physiology," by Blu-
menbach, the author, treating of the brain, says, " that, after birth
it undergoes a constant and gentle motion, correspondent with res
piration ; so that when the lungs shrink in expiration, the brain
rises a little, but when the chest expands, it again subsides." And
in a note he adds, " that Daniel Schlichting first accurately described
this phenomenon in 1744." But it is now known that Swedenborg
had fully demonstrated, and accurately described, this correspon
dent action in that part of his CEconomia Regni Animalis published
in 1740, which treats of the coincidence of motion between the
brain and the lungs.
In another part of the same Institutions of Physiology, when
speaking of the causes of the motion of the blood, Blumenbach
remarks : " When the blood is expelled from the contracted cavi
ties, a vacuum takes place, into which, according to the common
laws of derivation, the neighboring blood must rush, being pre
vented, by means of the valves, from regurgitating." In a note
this discovery is attributed to Dr. Wilson. But it now appears
that the same principle was known to Swedenborg long before,
and is applied by him in the CEconomia Regni Animalis, to account
for the motion of the blood, as any one may see who will read the
section of that work on the circulation of the blood in the foetus,
2

18 EMANUEL SWEDENBORG.
And in anatomy, the first discovery and description of a pas
sage of communication between the two lateral ventricles of the
brain, was claimed by the celebrated anatomist. Dr. Monro, of Ed
inburgh, and the merit of the discovery has since been awarded
him by succeeding anatomists. In his work entitled " Observa
tions on the Structure and Functions of the Nervous System," the
Doctor says, that he demonstrated this foramen to his pupils as
early as the year 1763. Now anyone who will look into Sweden
borg's Regnum Animale, page 207, may there find a description
of the foramen here spoken of. And this work was published by
Swedenborg some eight or ten years before the time that Dr.
Monro says he demonstrated this foramen to his pupils.
I do not affirm that these men first drew their discoveries from
the writings of Swedenborg, and then claimed them as their own.
But the fact stands thus, that the discoveries here claimed were
made by Swedenborg years before, as his philosophical works
themselves do plainly testify.
The second part of Swedenborg's work on iron and the preparation
of steel, which abounds with valuable information, was deemed by
the authors of the magnificent description of arts and trades which
are carried on at Paris, to be of so much consequence that they
translated and inserted the whole of it in their collection of the best
things written on these subjects.
These facts and testimonials suffice to show that Swedenborg's
philosophical works are valuable as well as voluminous ; that he
not only wrote rapidly, but thought profoundly. And yet they
give but a faint idea of the real value of these works, for their chief
value lies in their principles and not in their details ; and they are,
as an English reviewer has justly remarked, "a perfect view of
principles." And every year, and every onward step in the prog
ress of science, tends to establish more and more firmly the truth
of these principles.
No man ever understood better than Swedenborg, and no man
ever possessed in a higher degree than he, the intellectual and
moral qualities requisite for the investigation of high truths. He
saw that all truth, of whatever order or degree, comes from God,
and flows most easily into hearts that are purest and most devoted
to high and noble ends. In his Prologue to the Animal Kingdom,
pointing out the way, and the only way, to principles or scieotific
truths, " which appears to be open to us ear'th-born men," after
speaking of the importance of " exploring all the truths which form

EMANUEL SWEDENBORG. 19
t'he one truth" we are seeking, of "laying the broadest founda
tion," and of adding to other requisites " an innate love of truth, an
eager desire of exploring it, and a delight in finding it," he adds:
" Above all it behooves the mind to be pure, and to respect uni
versal ends, as the happiness of the human race, and thereby the
glory of God ; truth is then infused into our minds from its heaven ;
whence, as from its proper fountain, it all emanates."
Swedenborg was no mere speculator in knowledge, no theorizer,
no lover nor seeker after vague hypothesis. Random speculation
he never could endure. His clear mathematical mind could repose
nowhere but in substantial realities. He will ever have the solid
ground to stand and act upon ; and whenever he climbs, the rounds
of his ladder must be always strong as iron. Experience, facts,
geometry — these must form the basis of his conclusions, and be the
support of every edifice that he essays to rear. These are his
guiding hghts — his rectifying stars — in all his philosophical jour-
neyings. Thus in that profound and magnificent chapter of the
Principia, " on the true Philosopher," he says : " Now the means
which more especially conduce to a knowledge truly philosophi
cal, are three in number — experience, geometry, and the pac-
ULTT OP reasoning." And after adverting to his own attempt to
explain philosophically the hitherto secret operations of elemental
nature, he adds :
" In such an ocean I should not venture to spread my sail, without
having experience and geometry continually present to guide my hand
and watch the helm. With these to assist and direct me, I may hope
for a prosperous voyage over the trackless deep. Let these, therefore,
be my two stars to enlighten and guide me on the way."
And not only will he have experience and geometry to build
upon, but in his manner of building you see everywhere displayed
the hand of a master. He knows how to use facts and the experi
ence of other men. His processes are as natural and methodical
as his foundation is solid. His reasoning is clear and cogent —
always severely inductive and analytical. He had an intense aver
sion to the synthetic mode of reasoning, i. e. reasoning from hypo
thesis ; and in the first chapter of his Animal Kingdom he pours
forth a torrent of indignant scorn of what he terms, "those mis
shapen offspring, the monsters of hypothesis." "They are con
ceived," he says, " they are born, they grow to maturity, they grow
old, at last they die. But from the ashes of each, new ones arise ;
and every hydra-head that is lopped off by the youthful Hercules

20 EMANUEL SWEDENBORG.
produces hundreds of others ; whence spectres of similar brood
prevail for ages, and, hke enchantresses, distract the human miiid
perennially. Hence errors, mental obscurity, fallacies and strife ;
civil wars between the soul and the body ; scholastic contentions
about straws and trifles ; the flight and exile of truth ; and stupor
and thick darkness in those very things where the light is most
brilliant ; and this to such an extent, that the very altars and their
sacred fire are contaminated. All these things flow from that
single source — we mean the habit and the propensity of reasoning
synthetically." But his aversion to the synthetical was more than equaled by
his love of the analytical method of reasoning. " Analysis," he
says, "commences its web of ratiocination from facts, effects and
phenomena which have entered through the bodilj' senses, and
mounts to causes and causes of causes. If the monument she [the
mind] essays to construct, may be compared with a palace, a man
sion, or a pyramid, she may be said now to lay the foundation first,
then to raise the walls, and surrounding the edifice with ladders and
scaffolds, gradually to carry it to the roof or summit. Thus the
mind, keeping along the path of analysis, founds and rears her
palace, not in the air, or in an atmosphere too high for her, which
is not her element, and where there is no support, still less founda
tion, but on the solid ground."
And this cautious analytical method of reasoning, is nowhere
more beautifully exemplified than in his own works.
As there was nothing of the skeptic, or sensualist, or materialist,
about SwedenbcJrg, so there is nothing hollow, heartless, or frigid,
in his philosophy. You never meet in his pages with anything
that shocks or chills the finest religious sensibility. No man was
ever more thoroughly imbued with the religious element than he —
none ever had a profounder veneration for the Deity. In his esti
mation, love to the Lord and the neighbor, is the life and soul of
all sound philosophy ; consequently he affirms that no one can be
a true philosopher who is not a good man. A deep religious spirit
greets you everywhere in his writings like the perfume from a gar
den of flowers. It is the very life-blood of his philosophy, and
imparts to it a perennial warmth, freshness, fragrance and vigor.
Himself one of the devoutest philosophers, he is continually in
spiring the same sentiment in his readers, apparently without being
conscious of it. However he discourses upon natural phenomena
and effects, God seems to be in all his thoughts ; and he nevei

EMANUEL SWEDENBORG. 21
permits you for a moment to lose sight of Deity, as the primary,
living, and ever present Cause of all effects in nature. Yet
there is an utter absence of all religious cant, and of all cant
phrases. He utters never a word as if to let you see what a reli
gious man he is. You feel that all he says flows forth spontane
ously from a profoundly- humble and reverential spirit ; and you
cannot read him much without having your own soul drawn into
sympathy with his — without becoming more devout and rever
ential yourself. An undevout philosopher was to his mind an
impossibility — a contradiction in terms. "Without the utmost
reverence for the Supreme Being," he says in the Principia, " no one
can be a complete and truly learned philosopher. True philosophy
and contempt of the Deity are two opposites. Veneration for the
Infinite Being can never be separated from philosophy ; for he who
fancies himself wise whilst his wisdom does not teach him to ac
knowledge a Divine and Infinite Being, that is, he who thinks he
can possess any wisdom without a knowledge and veneration of
the Deity, has not even a particle of wisdom."
And he was himself a living and practical illustration of the
truth of his own sayings, that " true philosophy leads to the most
profound admiration and adoration of the Deity ;" and " the more
profound is any man's wisdom, the more profound will be his
¦ veneration of the Deity."
Coupled with this profound veneration of the Deity, we recognize
in Swedenborg a humility not less profound nor less indicative of the
true Christian philosopher. He claimed no merit to himself for
any of his discoveries, but habitually ascribed all the honor and
all the glory to Him who is the Light of all minds — the very Truth
itself. Regarding all natural science simply as a means of becom
ing wise, and living in the constant acknowledgment that all true
wisdom is from the Lord, he may be said to have belonged in a
preeminent degree to that class of persons, of whom he speaks in
his Economy of the Animal Kingdom, as being " in pursuit of
genuine wisdom." " They reckon the sciences and the mechanic
arts," he says, " only among the ministers of wisdom, and they
learn them as helps to its attainment, not that they may be reputed
wise on account of their possessing them. They modestly restrain
the external mind in its tendency to be elated and puffed up, be
cause they perceive the sciences to form an ocean of which thej
can only catch a few drops. They look at no one with a scornful
brow or the spirit of superiority, nor do they arrogate any of their

22 EMANUEL SWEDENBORG.
attainments to themselves. They refer all to the Deity, and regard
them as gifts from Him, from whom all true wisdom springs as
from its fountain." Accordingly he says in another of his works :
" The Lord has given unto me a love of spiritual truth, not with
any view to honor or profit, but merely for the sake of truth itself;
for every one who loves truth merely for the sake of truth, sees it
from the Lord, the Lord being the Way and the Truth."
Swedenborg is one of the very few great men, of whom it may
be said with confidence, that he did not write for fame. He was
no aspirant after literary or scientific eminence, no ambitious seeker
of the world's applause, or even of its favorable opinion. Though
loving all men with a brother's love, he was alike indifferent to the
praises and censures of all. The ordinary worldly considerations
which operate with ordinary men, and sometimes prompt to great
achievements, had no weight at all with him. He trod them with
scorn beneath his feet. Truth was his aim — truth for its own
sake. He had an eye single to that ; and he pursued it with a
devotion and singleness of heart, rarely if ever equaled. Nothing
else had sufficient attraction for him to draw him from his pursuit;
and he moved straight on as calmly and majestically as the earth
in her orbit. So he could but find and clasp to his bosom the
object of his highest love, what cared he for the poor breath of
mortals ? As little as the sky and the stars above our heads care
for what men think or say of them. No man ever had less anx
iety about the world's favorable or unfavorable opinion. Hence
the sweet and heavenly repose that pervades all his writings.
" In writing the present work" [the Principia] he says, " I have
had no aim at the applause of the learned world, nor at the acquisition
of a name or popularity. To me it is a matter of indifference whether
I win the favorable opinion of every one or of no one — whether I gain
much or no commendation ; such things are not objects of regard to
one whose mind is bent on truth and true philosophy." And again in
the CEconomia he says : " Of what consequence is it to me that I
should persuade any one to embrace my opinions 1 Let his own rea
son persuade him. I do not undertake this work for the sake of honor
or emolument, both of which I shun rather than seek, because they
disquiet the mind and because I am content with my lot ; but for the
sake of the truth, which alone is immortal and has its portion in the
most perfect order of nature."
Swedenborg was eminently a. practical man. This is sufficiently
evinced by the bare titles of several of his philosophical works. He
did not stand aloof from the affairs of men, nor look down with

EMANUEL SWEDENBORG. 23
disdain upon the concerns of this lower world, as if they were be
neath his regard. On the contrary he applied the force of his
inventive genius to improve the economies and to increase the
comforts and conveniences of social life. He did not deem it be
neath the dignity of a philosopher to write treatises on the Swedish
currency, the construction of chimneys, docks, and dykes, the
smelting of iron and copper, nor to make drafts of furnaces with
his own hands. Nor did he feel as if it were stooping to do these
things ; and it was not. We all feel as if he were the truer philoso
pher — the greater man — for this; and we cannot help loving
him more sincerely on account of it. He regarded use as the end
of all doctrine, all science, and all learning, and was himself the
most beautiful exemplification of his heavenly doctrine of uses. He
was not at all miserly, therefore, in respect to his intellectual pos
sessions, but always liberal and expansive as the air. Consequently,
his mind was not a mere treasure-house, or depository of dead learn
ing, but, like the great laboratory of nature, it made every speck
of knowledge subserve some useful end. Like some rich and beau
tiful garden, ever swept with vernal breezes, and moistened with
vernal showers, and warmed with the beams of a tropical sun, it
was fuU of green and living things, which grew, and blossomed,
and bore fruit perpetually, shedding their fragrance on all around ;
and this, because his mind was ever open to the Lord's love —
ever receptive of the warmth of the spiritual Sun. In the garden
of his soul, it was always summer time.
Swedenborg was also a considerate man — remarkably so. The
utmost wisdom and moderation were conspicuous in all he said or
did. Not blind to the evils and abuses in society ; — no man ever
saw them more clearly than he. But he did not pounce upon
them with savage ferocity, as if they were things to be dispersed
or slaughtered as you would slay a pack of wolves. He was too
,wise a man for this. He beheld the abuses of his own govern
ment, and was ever among the foremost to correct them ; but he
never did, and never would, lend his breath to fan the flame of
discontent in the hearts of his countrymen. He knew there were
always people enough to do this, and that it is far easier to excite
than to allay discontent — far easier to discover than to repair
faults. Writing to the estates of Sweden at the opening of the
general Diet in 1 76 1 , he says :
" It is indeed easy everywhere to find fault, whether it be in the
government of a state or in the conduct of a private individual ; but if

24 - EMANUEL SWEDENBORG.
we should judge of a government only from its faults, it would be ex
actly as if we paid attention only to the faults or imperfections of a
citizen, which could not fail to redound to his great prejudice, to his
certain and inevitable injury.
" If there existed in the world a government perfectly celestial,
composed of men of really angelic understanding, even that govern
ment would not be altogether exempt from error or defect ; and i*
these were denounced and exaggerated, there would be a risk of sap-
ptng its foundations and undermining it with evil speaking ; and those
discontents, which, by little and little, might be introduced, would soon
excite a desire for change or overthrow, even among the best inten-
tioned and well-disposed men."
Swedenborg was a man of serene temper, of simple and unpre
tending manners, of an amiable disposition, quiet deportment, and
possessing a large, generous and truly catholic spirit. And he
sustained, throughout the whole course of his eventful life, a cha
racter for wisdom, sobriety, truth, integrity, unsullied virtue, and
an ardent devotion to high and useful ends, such as few if any
besides him ever sustained. Nor was his merely the wisdom of this
world, but wisdom which cometh down from above — wisdom
drawn from the depths of that Divine Word, which he loved,
revered and studied with such deep and untiring devotion. Doubt
less it is in this, viz : his uneqaled devotion to the study of that
"true Light which enlighteneth every man," that the secret of
his extraordinary illumination lies; for he tells us that he "was
led to read the Word of God over many times," and immediately
adds : " Inasmuch as the Word of God is the source whence all
theology must be derived, I was thereby enabled to receive instruc
tion from the Lord, who is the Word." In harmony with this, is
the first among those beautiful rules of life which he prescribed
for the regulation of his own conduct, and which were found inter
spersed among his manuscripts after his death. These rules are :
1. " To read often and meditate well on the Word of the Lord.
2. " To be always resigned and contented under the dispensations
of Divine Providence.
3. "To observe in everything a propriety of behavior, and always to
keep the conscience clear and void of offense.
4. "To obey what is ordained : — to discharge with fidelity the func
tions of my employment and the duties of my office, and to render
myself in all things useful to society."
How few, how brief, how simple are these rules ! Yet what
volumes of wisdom do they contain ! How worthy to be inscribed

EMANUEL SWEDENBORG. 2.4
in letters of gold on the door-posts of every man's house — engra
ven in characters of living light on the tablet of every human
heart ! And how admirably, too, were these rules illustrated in
their author's own life ! The testimony of his cotemporaries and
acquaintance to the remarkable purity and excellence of his char
acter, as well as to his great learning, is most ample, some of which
permit me here to adduce.
Dr. Messiter, an eminent physician of London and a personal
acquaintance of Swedenborg's, says of him in a letter to one of the
professors in the university of Glasgow, " I can with truth assert,
that he is truly amiable in his morals, most learned and humble
in his discourse, and superlatively affable, humane and courteous in
his behavior, and this joined with a solidity of understanding and
penetration far above the level of an ordinary genius." And
again, in a letter to Dr. Hamilton, of Edinburgh, this same gentle
man says of him: "There are no parts of mathematical, philo
sophical, or medical knowledge, nay, I believe I might justly say,
of human literature, to which he is in the least a stranger ; yet so
totally insensible is he of his own merit, that I am confident he
does not know that he has any; and, as himself somewhere says
of the angels, he always turns his head away on the slightest
encomium." General Christian Tuxen, another personal acquaintance of Swe
denborg's, and the King of Denmark's Commissioner of War at
Elsineur, speaks of him, in a letter to Mr. Nordenksjold, as " Our
late benefactor, and in truth, not only ours, but that of all man
kind;" and he adds : " For my part, I thank our Lord the God of
heaven, that I have been acquainted with this great man and his
writings. I esteem this as the greatest blessing I ever experienced
in this life."
The Rev. Dr. Hartley, who was on terms of intimacy with him
ftir several years, and who is said to have been himself " a man
of the deepest piety," speaks of him thus :
" The great Swedenborg was a man of uncommon humility. He
was of a catholic spirit, and loved all good men of every church, ma
king at the same time all candid allowance for the innocence of invol
untary error. However self-denying in his own person, as to gratifi
cations and indulgences, even within the bounds of moderation, yet
nothing severe, nothing of the precisian, appeared in him, but, on the
contrary, an inward serenity and complacency of mind were manifest
in the sweetness of his looks and outward demeanor. It may reason-
3

26 EMANUEL SWEDENBORG.
ttbly be supposed, that I have weighed the character of our illustrioui
author in the scale of my best judgment, from the personal knowledge
I had of him, from the best information I could procure respecting
him, and from-a diligent perusal of his writings ; and according thereto
I have found him to be the sound divine, the good man, the deep phi
losopher, the universal scholar, and the polite gentleman ; and -I further
believe, that he had a high degree of illumination from the Spirit of
God, was commissioned by him as an extraordinary messenger to the
world, and had communication with angels and the spiritual world far
beyond any since the time of the apostles. As such, I offer his char
acter to the world, solemnly declaring that, to the best of my knowl
edge, I am not herein led by any partiality or private views whatever.
Being much dead to every worldly interest, and accounting myself as
unworthy of any higher character than that of a penitent sinner."
Carl Robsam, the director of the bank of Sweden, who also
knew Swedenborg well, and was often at his house, says of him :
" He loved truth and justice in all his feelings and actions. He was
not only a learned man and a gentleman after the manner of the times,
but a man so distinguished for wisdom as to be celebrated throughout
Europe; and also possessed a propriety of manners that rendered him
everywhere an honored and acceptable companion. Thus he continued
to old age, serene, cheerful and agreeable, with a countenance always
illuminated by the light of his uncommon genius."
Count Andrew Van Hopken, the prime minister of Sweden, and
one of the institutors of the Swedish Royal Academy of Sciences,
speaks of him, in a letter to General Tuxen, as " a pattern of sin
cerity, of virtue and piety;" and says :
" I have not only known him these two and forty years, but have also
for some time daily frequented his company. And I do not recollect
to have ever known any man of more uniformly virtuous character
than Swedenborg ; always contented, never fretful or morose, although
throughout his life his soul was occupied with sublime thoughts and
speculations. He was a true philosopher and lived like one ; he
labored diligently, lived frugally without sordidness ; he traveled fre
quently, and his travels cost him no more than if he had lived at home.
He was gifted with a most happy genius, and a fitness for every science,
which made him shine in all those he embraced. He was, without
contradiction, probably the most learned man in my country."
Another cotemporary and acquaintance of Swedenborg's says
of him :
•' He was of such a nature that he could impose on no one ; he
always spoke the truth in every little matter, and would not have made
any evasion though his life had been at stake "

EMANUEL SWEDENBORG. 21
Such we find to be the uniform testimony yielded by Sweden
borg's cotemporaries and acquaintance to his unexampled wis
dom, learning, genius and virtue. Well, then, might Counsellor
Sandal, in his eulogy on the character of this man, pronounced
before the Royal Academy of Sciences of Stockholm, October 7th,
1772, exclaim, as if oppressed with the dignity of his subject,
" But if there are some countenances, of which, as the painters
assure us, it is extremely difficult to give an exact likeness, how diffi
cult then must it be to delineate that of a vast and sublime genius,'
like Swedenborg ! " who, being endowed with a strength of faculty
truly extraordinary," "opened for himself a way of his own " to
the profoundest secrets of nature, " without ever straying from
sound morals and true piety."
Little as Swedenborg's great principles were understood in his
own day, (they have scarcely begun to be understood yet) a'l 1
imperfectly as the grand scope of his philosophy was apprehend
ed, he was nevertheless regarded by his cotemporaries as one of
the greatest men of his times. He lived on terms of familiarity and
friendship with the king and nobility of Sweden, and was, at an
early age, honored by an appointment to one of the highest and
most important offices in the kingdom. After the death of Charles,
the queen began to shower her favors upon the then youthful sage,
and the next year conferred on him a title of nobility, and changed
his name from Swedberg to Swedenborg, on account of the em
inent services which he had rendered his country. This entitled
him to a seat in the Triennial Assemblies of the States of the
Realm. He received, during his life, many marked demonstrations
of the high esteem in which he was held by the scholars of his
time, for his genius and learning. His name was enrolled among
the academicians of Upsal, Stockholm and St. Petersburgh. His
society was sought by the learned men of his own and of foreign
countries, many of whom were anxious to open a correspondence
with him, and to consult him on intricate subjects. He was 'offer
ed the professorship of pure mathematics in the university of Up
sal, in 1724, the Consistory urging that his acceptance of the of
fice would redound greatly to the advantage of the students, and
to the honor of the university. But this offer he declined. At the
time he resigned his office of Assessor in the Roval Metallic Col
lege, he was offered a higher degree of rank, and other privileges
under the government, all of which he refused. He traveled
much, and in the course of his life made not less than eight

28 EMANUEL SWEDENBORG.
journeys into other parts of Europe, chiefly into England, Holland,
France, Germany and Italy ; and it is said that his letters, while
abroad, to the Swedish Royal Academy, of which he was a mem
ber, prove that few persons know how to turn their travels to such
useful account. He was never married.
Such was Emanuel Swedenborg. Such the man, who, it is be
lieved, was especially prepared and ordained of God for one of th"e
sublimest of human missions. And if Infinite Wisdom ever de
signed to reveal unto men the arcana of the spiritual world and
the spiritual sense of the Holy Scripture, and if a human instru
ment were needed for this purpose, I ask if it be possible to find,
in the whole catalogue of great names with which history presents
us, one in all respects so worthy of this high office — one so well
quahfied in mind and heart — as the renov^ed individual whose
character I have here faintly sketched ? Where shall we look for one
whom the Father of lights would have been more likely to choose ?
Where one, whose character bears more conspicuously the im
press of heaven' — whose lamp seemed lighted at a purer fire, or
whose heart, from childhood's blossoming years, clung closer to
the bosom of his God ?
In 1743, at the ripe age of fifty-four, Swedenborg relinquished his
philosophical pursuits, and devoted himself for the remainder of
his life — a period of twenty-seven years — exclusively to Theology.
At this time commenced what is termed his Illumination. From his
own account, it appears that this new function was not one of his own
seeking, but one to which he felt himself called by a voice which
he dared not disobey. In a letter written near the close of his life
to the Rev. Dr. Hartley, who desired from him some particulars of
his history, he thus speaks of this great and important change in
his life. After a brief answer to the Doctor's inquiries concern
ing his birth, family, offices, honors, (fee, he adds :
"But I regard all that I have mentioned as matters of respectively
little moment ; for, what far exceeds them, I have been called to a
holy office by the Lord Himself, who most graciously manifested Him
self to me, his servant, in the year 1743, when he opened my sight to
a view of the spiritual world, and granted me the privilege of convers
ing with spirits and angels, which I enjoy to this day. From that
time I began to print and publish various arcana that have been seen
by me, or revealed to me, as respecting heaven and hell, the state of
man after death, the true worship of God, the spiritual sense of the

EMANUEL SWEDENBORG. 29
Word, with many other matters conducive to salvation and true wis
dom." In many parts of his writings he reiterates the same thing here
affirmed, and often in tlie most emphatic and solemn manner. In
a letter to the king of Sweden, on the subject of the persecution
he had received from some of the clergy on account of his writings,
he remarks with characteristic simplicity and boldness :
" When my writings are read with attention and cool reflection, (in
which many things are to be met with hitherto unknown) it is easy
enough to conclude that I could not come to such knowledge but by a real
vision and converse with those who are in the spiritual world. I am
ready to testify with the most solemn oath that can be offered in this
matter, that I have said nothing but essential and real truth, without
any mixture of deception. This knowledge is given to me by our
Saviour, not for any particular merit of mine, butfor the great concern
of all Christians' salvation and happiness."
And in declarations of this sort did he persist till the last mo
ment of his earthly existence. The Swedish clergyman who visit
ed him just before his death, (which occurred in London, March
29, 1772, and was occasioned by a paralytic stroke) urged him to
recant either the whole of what he had written, or such parts as
were not true, telling him that " he had now nothing more to ex
pect from the world which he was so soon about to leave forever."
"Upon hearing these words from me," he says, "Swedenborg
raised himself half up in his bed, and placing his sound hand upon
his breast, said with great zeal and emphasis, ' As true as you see
me before you, so true is everything that I have written ; and I
could have said more, had I been permitted. When you come
into eternity, you will see all things as I have stated and described
them, and we shall have much to discourse about with each other.' "
Swedenborg was able, during his lifetime, to give to several
persons (and among them the queen of Sweden) satisfactory evi
dence of his having seen and conversed with the spirits of their
deceased friends. This evidence consisted in his stating things
which were known to these persons, but which it was impossible
he could have learned in any other way than by actual converse
with the spirits of their departed friends. A writer in the South
ern Quarterly Review, in a well-penned article already referred to,
after giving several instances of this sort, and adding that " it
would be easy to multiply cases equally remarkable," says : " If
there is any force in human testimony at all, we have just as

30 EMANUEL SWEDENBORG.
much authority for believing that Swedenborg had intercourse
with the spiritual world, as we have for beHeving that Victoria is
the present reigning queen of Great Britain."
But it deserves to be remarked here, that Swedenborg himself
never appeals to any cases of this nature to authenticate his
claims ; but uniformly to the intrinsic truth and rationality of his
teachings. The amount which he wrote on Theology is prodigious. The
whole would probably make not far from thirty-five volumes, royal
octavo, of five hundred pages each. The largest portion of this —
considerably more than half — is devoted to an unfolding of the
internal or spiritual sense of the Sacred Scripture. He takes the
same bold affirmative stand in his Theology as in his Philosophy ;
everywhere displaying the same dignified calmness and compo
sure, the same absence of all anxiety as to the reception his wri
tings will receive, the same unconcern as to what opinion may be
formed of himself, and whether what he says will be believed or
not. Nor do we anywhere discover the least sign of a personal
ambition in him to acquire a name, or to become the founder or
leader of a sect. So far from this, the Rev. Dr. Harliley says :
" His voluminous writings in divinity continued almost to the end
of his life to be anonymous publications ; and I have some reason
to think that it was owing to my remonstrance with him on this
subject, that he was induced to prefix his name to his last work."
And Mr. Robsam says : " It was remarkable that Swedenborg
never attempted to make proselytes, nor ever pressed upon any one
his explanations of the Word." Equally free, too, does he seem
to have been from the ordinary natural love of the world. The
London publisher of the first two volumes of the Arcana Coelestia,
after stating that the author had been to an expense of four hun
dred pounds in writing and publishing this work, adds : "He gave
express orders that all the money that should arise in the sale of
this large work should be given towards the charge of the propa
gation of the Gospel. He is so far from desiring to make a gain
of his labors, that he will not receive one farthing back of the four
hundred pounds he has expended."
In a sketch of this remarkable man's life, I am aware that a
brief view of his theological system should be embraced But as
it is my purpose in the course of lectures to which this is merely
introductory, to unfold and explain some of the leading doctrines
of the New Theology, I deem it unnecessary now to say more

EMANUEL SWEDENBORG. 31
than this : that it is a complete system — beautiful, grand, harmo
nious, and coherent throughout ; that it gives us the most elevated
and cheering views of the Lord and the Holy Scripture, as well
as of death and the resurrection — of. human and of angelic life.
As Swedenborg himself was the farthest possible remove from a
bigot or a sectary, so his writings everywhere breathe a large,
comprehensive, loving, and truly catholic spirit — forming in this
respect a striking contrast to most other writings on theology. He
uniformly addresses himself to our rational intuitions, never at
tempting to force his convictions upon us in a dogmatical way, nor
threatening us with vials of eternal wrath if we refuse to believe
him ; — never seeming to expect or desire us to accept what he
says merely because he says it, nor to yield our assent to anything
but the truth rationally perceived. " At this day," he says, " faith
will be established and confirmed in the New Church, only by the
Word itself and by the truths it reveals — truths which appear in
light" to all truth-loving and truth-seeking minds. He shows
always the profoundest respect for the individual conscience, and for
this great Protestant principle — the right of private judgment in
matters of religious faith ; and insists that no one can go to heaven
except he be " led in freedom according to reason." And while
he never exalts reason above Revelation, he never degrades Rev
elation by interpreting it in such a manner as makes it contradict,
or do violence to, an enlightened reason. He shows, too, that all
true doctrine is practical, leading to a life of charity and usefulness,
and that this is the end for which it was given ; and heaven, as
well as the highest worship of the Lord, according to his teach
ing, " consists in a life of uses." It was iu view of this practical
character of his teachings, that the prime minister of Sweden,
speaking on one occasion to the king respecting this New Theology,
was led to remark : " This religion, in preference and in a higher
degree than any other, must produce the most honest and indus
trious subjects ; for this religion places properly the worship of
God in USES."
Such, in general, is the nature, spirit, design, and tendency, of
the new system of doctrinal theology which Emanuel Swedenborg
was made the instrument in unfolding so clearly and beautifully
from the Word of the Lord ; and the leading doctrines of which
will form the topics of my succeeding lectures.

LECTURE n.

THE " END OF THE WORLD, OR CONSUMMATION OF
THE AGE.
" For the first heaven and the first earth were passed away." — Rev. xxi. 1
It has long been the prevailing belief of the Christian church,
that this naturkl world, with all things appertaining to it, will, at
some future time, be utterly destroyed ; that then will be the gen-
crnl judgment, when the Son of Man will be seen coming in person
upon the natural clouds, with all the holy angels with Him. And
at dift'erent periods of the church there have arisen " false Christs,
and false prophets," who have assumed to be able to foretell the
precise time when this event would take place. But thus far their
predictions have proved all untrue. The sun and the stars con
tinue to shine, and the earth moves on her orbit as orderly and
undisturbed as ever.
I shall not stop to remark upon the exceedingly irrational and
unphilosophical character of this opinion about " the end of the
world." I will only say that it is highly improbable such an
event, in the sense in which the Church has commonly understood
it, will ever take place ; for it would be a manifest departure from
all that is known of the laws of order, progress, reproduction and
preservation in the natural world. The prevailing belief of the
Church upon this subject, has doubtless originated partly in the
mistranslation, and consequent misunderstanding, of that phrase in
the Evangelists, commonly rendered " the end of the world ; " and
it has been confirmed by other passages of Scripture understood
according to their literal sense, such as that in Rev. xxi. 1 The
Greek words ^ avvtit,cM rtov diumos (he sunteleia tou aionos) mean,
not the end of the world, as is read in the common English version,
but the Consummation of the Age. This is admitted by every good
classical scholar, of whatever religious sect. Aiuv (Aion) means
an age, a life, or any full period, w"hether long or short ; and
avvrexim (sunteleia) means the end, consummation, or finishing of
that period.
Now, according to the teachings of Swedenborg, this natural
world is never to be destroyed ; but the Consummation of the Agt
32

THE CONSUMMATION OF THE AGE. 3.S
mentioned in the New Testament, denotes the end or consummation
of the first Christian Church. Thus he says :
" The consummation of the Age is the last time or end of the
Church. " On this earth there have been several churches, and all in the
course of time have been consummated; and after their consummation,
new ones have existed; and thus even to the present time.
" The church is consummated by various things, especially by such
as make the false appear as true; and when that appears true, then
the good which, in itself is good, and is called spiritual good, is not any
more given: the good, which is then believed to be good, is only the
natural good, which moral life produces. The causes that truth, and
together with it good, are consummated, are principally the two natu
ral loves, which are called love of self and love of the world, which are
diametrically opposite to the two spiritual loves. The love of self,
when it is predominant, is opposed to love to God; and the love of the
world, when it is predominant, is opposed to love toward the neighbor.
The love of self is, to wish well to one's self alone, and to no other ex
cept for the sake of self; likewise the love of the world; and these two
loves, when they are indulged, spread themselves like a mortification
through the Body, and successively consume the whole of it. That
such love has invaded churches, is manifestly evident from Babylon
and the description of it. Gen. xi. 1 to 9; Isaiah xiii.,xiv.,xlvii; Jer.
i., and Dan. ii. 31 to 47; iii. 1 to 7, and the following verses; v., vi. 8
to the end; vii. 1 to 14; and in Rev. xvii. and xviii.,from the beginning
to the end of each."— T. C. R., 754.
" At this day is the last time of the Christian Church, which
is foretold and described by the Lord in the Evangelists, and in the
Revelation. " That all those things which the Lord spoke with the disciples,
(Matt, xxiv., Mark xiii., Luke xxi.,) were said concerning the last time
of the Christian Church, is very manifest from the Revelation, where
the like things are foretold concerning the consummation of the age,
and concerning his coming; which all are particularly explained in the
Apocalypse Revealed, published in the year 1776. Now, because those
things which the Lord said concerning the consummation of the age,
and concerning his coming, before the disciples, coincide with those
which He afterward revealed in the Revelation by John, concerning
the same things, it is clearly manifest that He meant no other con
summation than that of the present Christian Church. Besides, it is
also prophesied in Daniel concerning the end of this church; where
fore the Lord says, ' When ye see the abomination of desolation fore
told by the prophet Daniel, standing in the holy place; whoso readeth
let him observe it well." — (Matt. xxiv. 15.) In like manner also iu

34 THE CONSUMMATION OF THE AGE.
the Other prophets. That the Christian Church, such as it is at this
day, is consummated and vastated to such a degree, cannot be seen by
those on earth, who have confirmed themselves in its falses; the rea
son is, because a confirmation of the false is a denial of the true;
wherefore, it, as it were, veils the understanding, and thereby prevents
the entrance of anything else, which might pull up the cords and stakes,
with which it has built and formed its system, as a strong tent. — lb. 758.
It will be borne in mind that these things were said by Sweden
borg concerning the church as it was more than seventy years
ago. Doubtless, as one effect of the New Dispensation, the minds
of men generally have been much enlightened upon religious, as
upon all other subjects ; so that the doctrines, and consequently
the state of the Christian Church, have undergone a very consid
erable modification since the time Swedenborg wrote. Yet with
all the change for the better which has taken place in the Church
within the last half century, there are many pious people who even
now mourn over the desolation of Zion ; men who see clearly that
her pristine glory has departed from the Church, and who, in anx
ious expectation of some new and saving power — with eyes long
ing to see her salvation — are, like Simeon of old, " waiting for the
consolation of Israel." Indeed, there is a pretty general percep
tion and acknowledgment among Christians and anti- Christians
of the present day, that the Church is in a broken, distracted, and
forlorn condition. The power of the pulpit — of religion — of the
Church — of the Bible — is acknowledged to be sadly deficient —
almost gone ; and most significant allusions are frequently made
to this fact, in the current literature of the day. To cite only a few
passages indicative of the general perception, and the deep and
wide-spread feeling on this subject, among the best class of minds.
" I think," says the Rev. R. W. Emerson, " no man can go with his
thoughts about him into one of our churches, without feeling that what
hold the public worship had on men is gone, or going. It has lost its
grasp on the affection of the good, and the fear of the bad. In the
country, neighborhoods, half parishes are signing off — to use the local
term. It is already beginning to indicate character and religion to
withdraw from the religious meetings. I have heard a devout person,
who prized the Sabbath, say in bitterness of heart, ' On Sundays it
seems wicked to go to church.' And the motive that holds the best
there, is now only a hope and a waiting." — Address before the Theologi
cal School at Cambridge, Mass., 1838.
Another of New England's earnest divines, seeing the lack of
the genuine Christian spirit, and mourning over the desolation of

THE CONSUMMATION OP THE AGE. 3,5
the churches around him — mourning that there are so many men
" who look up and are not fed, because they ask bread from heaven,
and water from the rock," — " men, who, with throbbing hearts,
pray fpr the spirit of healing to come upon the waters, which
other than angels have long kept in trouble ; men who have lain
long time sick of theology, nothing bettered by many physicians,"
breaks forth in the following strain of deep and earnest feeling :
" May God send us some new manifestation of the Christian faith;
that shall stir men's hearts as they were never stirred; some new Word
which shall teach us what we are, and renew us all in the image of
God ; some better life, that shall fulfill the Hebrew prophecy, and pour
out the spirit of God on young men and maidens, and old men and
children; which shall realize the word of Christ and send the Com
forter, who shall reveal all needed things." — A Discourse on the Tran
sient and Permanent in Christianity, by Rev. T. Parker, 1841.
The Rev. Dr. Bushnell, an eminent orthodox divine, of Hartford,
(Connecticut,) in his " Christian Nurture," says:
" Sometimes Christian parents fail of success in the rel%ious train
ing of their children, because 'he church counteracts their efforts and
example. The church makes a bad atmosphere about the house and
the poison comes in at the doors and windows. It is rent by divisions,
burnt up by fanaticism, frozen by the chill of a worldly spirit, petrified
in a rigid and dead orthodoxy. It makes no element of genial warmth
and love about the child, according to the intention of Christ in its
appointment, but gives to religion, rather, a forbidding aspect, and
thus, instead of assisting the parent, becomes one of the worst impedi
ments to his success. What kind of element the world makes about
the child is of little consequence; for here there is no pretense of piety.
But when the school of Christ itself becomes an element of sin and
death, the child's baptism becomes as great a fiction as the church itself,
and the arrangements of divine mercy fail of their intended power."
The Rev. J. W. Brooks, vicar of Clareborough, England, says :
" I am most firmly persuaded that we are living in that awful period
designated in Scripture, as the last time, and the last days. Every suc
ceeding year serves to increase the evidence on this head, and to give
clearness, and precision, and intensity to those signs which already have
been noticed by commentators. Even worldly men are so affected by
the signs of our times, as to feel seriously persuaded that some tre
mendous crisis is at hand. It therefore more especially behooves the
professing people of God to be upon the watch-tower, and to observe
what is passing around them, and be prepared for the future, that the
day may not overtake them as a thief in the night." — Elements of
Prophetical Interpretation, page 480.

36 THE CONSUMMATION OP THE AGE.
" As to Christianity, doubtless its action is not expended, yei
must every one have observed that the Christian religion at present
affords neither base nor circumspection to modern aspirations after
moral verity. * * Mind seems as it were to be getting loose upon
space. It reposes on no religious ultimates. Those even who have
the deepest, the most immovable conviction, that in revelation is to
be found the only true moral substratum of humanity throughout all its
modifications, perceive, at the same time, the incommensurateness of
Christianty, under its present developments, to embrace and to form a
rest for the new mental developments of society.
" These believing men look for, and would promote, an enlargement
of the gospel faith. Whether among Hebrews, Christians, and we
might add Pagans, the mind in all ages of the world has had its moral
and religious holdings on Biblical revealed truths, more or less purely,
or more or less corruptly conceived. It is only now that a new pheno
menon seems to be emerging — that these holdings seem to be giving way.
" The remedy to this, on the one hand luxuriant, and on the other
barren, demoralization of the understanding, can consist only in a fresh
opening out of Christianity till it be brought into its own proper supe
rior relationship to the spirit of the age." — Blackwood's Magazine.
Another English periodical says :
" Then when the spiritual had encroached upon the civil, and had
become itself civil and secular, good men rose up against it, and bad
men joined them; and in the struggle religion was destroyed. With
religious obligation fell also the obligation of all laws; for no laws
have any strength but that which is derived from God. And though
by a providence from God, such as no other nation has experienced,
something of both these obligations was once more established in this
country over the hearts and lives of men, both were so weakened and
corrupted that religion soon gave way, and nothing but human and
worldly considerations were left to keep men in their line of duty.
" Hence our vices and faithlessness, our avarice and hard-hearted-
ness, our neglect of the poor beneath us; our secularized clergy, our
political dissenters, our abuse of ecclesiastical patronage; our foolish,
vulgar exclusiveness, which has severed every class of society from
those above and below it; our disrespect to governors; our disobedi
ence to parents; our self-indulgence, and vanity, and extravagance.
which has encumbered our states with debt. Hence our morals de
graded into utilitarianism — our philosophy become sensualism — our
politics debased into economy — our sciences confined to matter — our
reason misinterpreted to mean logic — and our piety stripped from
truth and made matter of empty form, or of emptier feeling. We have
lost sight of the spiritual, and can see nothing but the material. The
Church was sacrificed, and nothing but the State could be seen; and
now the state also must soon be lost." — Lon. Quar. Iiev.,S^t. 1840.

THE CONSUMMATION OF THE AGE. 37
And the same writer, speaking of society as it exists at present
in a country which illustrates better than any other, perhaps, the
real state of the Christian Church, says :
•' It is now lying like a long buried corpse, which the air has not
yet reached, and its lineaments seem perfect, and the body sound; but
if it should please God in his anger by some shock to lay it bare, it
will crumble to dust. Let the State withhold its artificial support
from the Church, and with the exception of that large portion which
is beginning to be impregnated and held together by a true revivifying
spirit, the body which calls itself the Church will fall to pieces." — Ibid.
p. 245.
Bishop Warburton, in his letters to his friend Bishop Hurd,
written during the latter half of the last century, used language
like the following :
" If you live, you will effect what I attempted, to make revelation
understood, which we are ignorant of to a degree that will hereafter ap
pear amazing to you.
" The divine lyre is almost silenced — the great moralities, the mea
sures of duty, and the distinctions between the true and false in real
life seem to be dissolved or dissolving among us. A true taste, it must
be confessed, is wanting, but far more a true faith.
" This, as you say, is an age of real darkness, or at least of false lights.
" If you should die in the present state of things, darkness will be the
hirierofthe dead ; there will not be light enough left to see and appre
hend our loss."
The Rev. Dr. Arnold, the distinguished master of the Rugby
School, and one of the best thinkers and best men that the Anglican
Church can boast of, writes to the Rev. Mr. Blackstone thus :
" I believe that the ' day of the Lord is coming,' that it is the termi
nation of one of the great tunT (Ages,) of the human race — whether
the final one of all or not, that I believe no created being knows or can
know." And to the Rev. Mr. Tucker :
" As parties, the high churchmen, the evangelicals., and the dissen
ters, seem to me almost igually bad."
And to the Rev. T. E. Tyler : '
" The Church, as it now stands, no human power can save."
These are the honest confessions of honest minds ; and it would
be easy to fill a volume with extracts from the various theological
and ethical writers of the day, similar to those just quoted. There
are multitudes on both continents whose hearts respond to the sen
timents here uttered. And what does this indicate but a prettv

38 THE CONSUMMATION OF THE AGE.
wide-spread acknowledgment, even among Churchmen themselves,
that "the glory has departed from Israel" — ^that "beauty has fled
from the daughter of Zion," and that "the abomination of desola
tion spoken of by Daniel the prophet" has indeed fallen upon the
Church ? If there be ground and reason for what these writers
say concerning the Church as it now is, then we can, without much
difficulty, believe what Swedenborg said of the Church at the time
he wrote. We can believe that the first Christian Dispensation had
been lived out, and that the Church established under it, had con
sequently come to an end.
But by the spiritual consummation of the Church is not to be
understood the destruction or aband-onment of the external things
belonging thereto — its places and forms of worship, and religious
ordinances. AH these may be preserved, and everything belong
ing to the externals of religion be most scrupulously observed,
while the spirit of Christianity — the essential, living principles of
a true Church — genuine charity and faith — may be wholly want
ing. The symbols of Christianity — the outward signs of a church
— have ever existed since its establishment. But do we not know
that the outside of a church may appear beautiful as a whited se
pulchre, while dead men's bones and all uncleanness are within ?
This was the case with the Jewish Church at the time of its consum
mation. None were more remarkable for their external piety and
religious devotion than the Scribes and Pharisees of old. They
made broad their phylacteries, and enlarged the borders of their
garments, and made long prayers. Yet what severe denunciations
did the Lord utter against them ! (See Mat. xxiii.)
It is the motive that determines the quality of men's deeds. If
they are done for show, and thus from a selfish motive, their inter
nal quality is corrupt, however good the deeds may be in appear-
o^.ce. Therefore the persons who do them may be a Church
outwardly, but not inwardly, hence not really ; i. e. they may have
faith, charity, piety, and worship in their outward life, which ap
pears before men, but nothing of these in their hearts or inward
life, which appears before God. Like the Jews at the time of the
Lord's advent, they may make- clean the outside of the cup and
of the platter, while within they are full of extortion and excess.
They may pay tithe of mint, and anise, and cummin, but omit the
weightier matters of the law, judgment, mercy, and faith : and
while building the tombs of the prophets, and garnishing the
sepulchres of the righteous, they may be witnesses unto themselves.

THE CONSUMMATION OF THE AGE. JH
by virtue of their internal quality, that they are the children of
them that killed the prophets.
We see, therefore, that the external form of a church may exist,
after the internal principles of heavenly life have become extin
guished. Its body may remain awhile, after its spirit has fled. —
When the fountain ceases to flow, the excavation which received
and contained the water, does not suddenly disappear. The spiri
tual fig-tree is a fig-tree still, though it bear no fruit : yet ever is it
accursed of God, while it brings forth nothing "but leaves only."
What we mean by the consummation of the Church, must now
be well understood. When the leading doctrines of the Christian
religion — doctrines concerning the Lord, the Trinity, the Atonement,
Redemption, Resurrection, the Sacred Scripture, Regeneration and
Life, have become so wide of the truth, that they do not enlighten
but darken the human understanding ; and when men, reading the
Scripture under the influence of these darkening doctrines,
do not receive therefrom genuine truth, but truth falsified ; and
when, on account of fundamental false doctrines, the Divine Word
is so misunderstood and falsified by the great body of the Church,
(especially by those whose province it is to teach in spiritual
things, ) that it can no longer be the means of enlightening men in
the pathway to heaven, then the Church is consummated. And
we submit for the consideration of reflecting minds, whether any
thing less than a New Revelation can remove these false doctrines,
and thus prepare the way for the establishment of a New Church.
But let it not be inferred from what has been said, that we be
lieve, or that Swedenborg teaches, that there are no good people —
no genuine Christians — who profess the doctrines of the now con
summated Church. On the contrary, our illumined scribe author
izes the belief that there are great numbers in all the sects in
Christendom, who have in their hearts and lives a much purer the
ology than that which is usually found in books or taught from the
pulpit. He teaches that there are many individuals nominally of
the Old Church, who, because they have the good of life as an end,
and shun evils as sins against God, are not permanently injured
by the false doctrines of the church to which they belong. Thus
he says :
" Such is the quality of good, that evil cannot be adjoined to it, for
good shuns evil, and evil dreads good, as hell heaven ; wherefore no
conjunction of them is given : but as to what concerns truth, it is of
such a quality, that the false may be adjoined to it, yet not the false iu

40 THE CONSUMMATION OF THE AGE.
*vhich evil is, but in which good is, such as appertains to infants and
to boys and girls whilst they are yet in innocence, and to well-disposed
Gentiles who are in ignorance ; and such as appertains to all, who are
in the sense of the letter of the Word, and remain in the doctrine
thence derived, and still have the good of life for an end ; for this good
as an end, drives away all the malevolence of the false, and by appli
cation forms it into some resemblance of the truth." — A. C, 9809.
He further says " that the Church of the Lord is with all in the
universal terrestrial globe, who live in good according to the prin
ciples of their religion ;" and^that " the greater part of those who
are bom within the churches where the doctrine of faith alone
and of justification thereby is received, believe no otherwise than
that faith alone is to think concerning God and salvation, and how
they ought to live; and that justification is to live before God;"
hence " their faith and life are from the Word." — Ap. Ex., 233.
We will now direct our attention to the new doctrine announced
by Swedenborg on this subject, with the view of ascertaining how
far it is in agreement with the true import of Scripture.
And we remark first, that the texts in which the consummation
of the Age and the second coming of the Lord are announced,
belong to^the prophetical parts of the Word. Now one of the ac
knowledged canons of criticism among biblical commentators, is,
that the precise manner in which a prophecy is to be fulfilled, is
never understood until after its accomplishment. If, therefore, this
rule of criticism be a sound one, it would follow that the prophe
cies concerning the consummation of the Age, and of the Lord's
second appearing are to be fulfilled in some manner different from
what the Church has expected. For to say that they are to find
their fulfillment in the destruction of the material world and the
personal appearing of the Lord upon the material clouds, is
to deny this rule of criticism, and to insist that the precise
manner in which a prophecy is to be fulfilled can be known
beforehand. Now in order to ascertain whether this rule be a correct one,
we have only to consider how it was with regard to the predictions
concerning our Lord's first advent. Were they understood before
their fulfillment ? The whole Jewish nation expected a Messiah ;
hut did they form right conceptions concerning his character, or
the nature of the kingdom he was coming to establish ? They
read in Isaiah that " The Prince of Peace " was to be born among

THE CONSUMMATION OF THE AGE. 41
them, who would take the government upon his shoulder, and
would break " the yoke of their nation's burden, and the staff of
his shoulder, the rod of his oppressor, as in the days of Midian ; "
and that, " of the increase of [his] government and peace [there
would be] no end, upon the throne of David, and upon his king
dom, to order it, and to establish it with judgment and with jus
tice, from henceforth even forever." — (ix. 4, 6, 7.) And in
Jeremiah, "Behold, the days come, sa'ch the Lord, that I will
raise unto David a righteous Branch, and a King shall reign and
prosper, and shall execute judgment and justice in the earth." —
(xxiii. 6.) But did they understand what kind of a King and
government were here denoted ? By no means. They interpreted
these and similar texts agreeably to their own carnal conceptions
and selfish desires. Accordingly they expected a Messiah in the
character of a great warrior, who would deliver them, not from
the dominion of evil lusts, for they panted after no such deliver
ance — but from the thraldom of a foreign government, and who
would make their nation victorious over all the nations upon the
earth. So little indeed did they understand the true meaning of
the prophecies concerning Him — so gross and literal was the in
terpretation of them by the Jewish Rabbis, that they did not
know the true Messiah when He appeared, but persecuted, re
jected, and put Him- to death. And even the twelve apostles,
whom He selected to be his immediate followers, were so deeply
imbued with the prevailing idea of their countrymen, that, on one
occasion, they disputed which of them should be the greatest, or
should enjoy the most honorable post in his kingdom — evidently
supposing it was an earthly and temporal kingdom that he had
come to establish. — (Mark ix, 34.) Nor did they wholly abandon
this idea at the time of his crucifixion. For even after his resur
rection, we find them inquiring, " Lord, wilt thou at this time
restore again the kingdom to Israel ? " — (Acts i. 6.)
And when the Apostles had received the gift of the Holy Spirit,
even this did not at once communicate to them a true understand
ing of the prophecies, nor all the truths of the first Christian dis
pensation ; for they remained for a long time under the persuasion
that the gospel was to be preached only to the Jews. It was not
until seven or eight years after the Lord's ascension that Peter was
brought to believe that it was to be preached to the Gentiles also-,
and then it required a vision and special revelation to induce him
tr> believe it. (See Acts x.) And it was not until nearly ten
4

12 THE CONSUMMATION OF THE AGE.
years after- this, that they were willing to exempt the Gentile con
verts from the observance of the law of Moses concerning circum
cision, as appears from Acts xv.
If, therefore, the true meaning of the prophecies concerning the
Lord's first advent, was not understood by any until after their
fulfillment, there is, at least, a strong presumption that those which
relate to his second coming would not be understood beforehand.
And if it was only by degrees that the Apostles came to a knowl
edge of some essential truths in the Christian system, and were
enabled to understand the precepts and prophecies of the Old Tes
tament as they applied to the first Christian dispensation, is it
strange that the prophecies in the New Testament relating to the
Lord's second advent at a period then far distant, and to his revival,
at such second advent, of pure Christianity after it had suffered
decUne and perversion — is it strange, I ask, that these prophecies
should have been at that time misunderstood in the church ?
And that they were misunderstood even by the Apostles, is evi
dent from several passages in their Epistles, which show that they
expected a literal fulfillment of them in their own day and genera
tion. To instance only one or two from Paul's Epistles. Speak
ing upon this subject in his first letter to the Thessalonians, he
says : " We who are alive and remain unto the coming of the Lord,
shall not prevent them that sleep." — (iv. 15.) And again he says,
V. 17, "Then we who are alive and remain, shall be caught up
together with them in the clouds to meet the Lord in the air."
Now, if the Apostle intended that this language should be under
stood according to its literal import, we are warranted in saying
that he cherished expectations upon this subject which were never
realized. But the mission of the apostles was to proclaim the 'Lord.'s first
advent, and the discoveries which were proper to that ; and it
would not have been consistent with the order always observed in
the Divine economy, to have informed them equally well concern
ing the circumstances of his second appearing. To teach any of
the particulars, either in regard to the time, place, or manner oi
the Lord's second coming, formed no part of their mission.
We speak therefore according to a well-established rule of bib
lical criticism, when we say that the prophecies in the New Testa
ment concerning the Lord's second appearing, will be fulfilled in
some manner different from what has been expected in the church.
The spiritual fulfillment of them is owe way in which their accom-

THE CONSUMMATION OF THE AGE. 43
plishment has not been expected. Is this the fulfillment which thfi
Lord intended ? Or does the consummation of the Age, foretold in
the Evangelists, refer to the consummated state of the first Chris
tian church, as taught in the doctrines of the New Jerusalem ?
Those who reflect sufficiently upon the great end for which the
Lord came into the world and exhibited Himself in a natural hu
man form, cannot fail to perceive in the outset, that there is, at
least, a strong presumption in favor of this view. That end was
spiritual. It was because of the corrupt, perverted, and utterly
consummated state of the Jewish church, that He came ; and in
order to make a further revelation of Himself or his truth to men,
and to gain, through the medium of his glorified Humanity, new
power and influence over human minds. His first advent, there
fore, looked to an end purely spiritual ; for it had exclusive re
gard to man's deliverance from the infernal bondage of false doc
trines and evil lusts. He taught that spiritual cleanness — purity
of thought and of affection — is the proper end of life for every man
to propose to himself. His language was, " Seek ye first — [i. e.
as a thing of primary importance] — the kingdom of God and his
righteousness ; and all [other] things shall be added unto you."
Consequently we should suppose that everything which he said
and did while on earth, must, when rightly understood, be seen
to have primary regard to the state of the church and the essential
principles of heavenly life with man. And since the Lord is evei
the same, we should suppose that his second coming would have
reference to the same great end as his first, viz. to the spiritual
condition of the church. Accordingly, as we are taught by Swe
denborg, when the Lord speaks of the consummation of the Age,
He refers to a full state of the Christian Church, when, throuah
successive perversions and falsifications of the Word, it would spir
itually come to its end, and be succeeded by a New Church ; and
that the wars, famines, pestilences, earthquakes, &c., which it is
declared should precede that event, refer to the famishing and des
olate state of the church in respect to goodness and truth, and to
the various controversies and spiritual changes which she would
have to pass through before her final consummation.
But we will see in what language the consummation of the Jew
ish Church is foretold by the prophets. Isaiah speaks of a "day
of visitation " to the church, and says, in reference to the Lord's
advent, that " the light of Israel shall be for a fire, and his Holy One
for a flame ; and it shall burn and devour his thorns and his briers

44 THE CONSUMMATION OF THE AGE.
in one day" (x- 3, 17.) ; and in the same chapter it is written,
" A remnant shall return, a remnant of Jacob, to the mighty God ;
for though the people of Israel be as the sand of the sea, a rem
nant of them shall return : the consummation \or destruction] decreed
shall overflow with righteousness ; for the Lord Jehovih Zebaioth
maketh a consummation and decision [or a destruction determined
upon] in the midst of the whole earth."
Now that the consummation or destruction here mentioned, is used
in reference to the Jewish Church which was consummated at the
time of the Lord's advent, is evident from what we read in the be
ginning of the chapter immediately following : "And there shall
come forth a rod out of the stem of Jesse, and a branch shall
grow out of his roots ; and the spirit of the Lord shall rest upon
him, the spirit of wisdom and understanding, the spirit of counsel
and might, the spirit of knowledge, and of the fear of the Lord.
And righteousness shall be the girdle of his loins, and faithfulness
the girdle of his reins." Again, the same prophet, speaking of
the corrupt state of the Jewish Church, says, " Now, therefore, be
ye not mockers, lest your bands be made strong ; for I have heard
from the Lord Jehovih Zebaioth a consummation and decision [or a
destruction decreed] upon the whole earth." (xxviii. 22.) That it
is a consummation of the then existing Church which is here spo
ken of, is manifest from the following passage which occurs in the
same chapter, and only four verses preceding the one just quoted.
"Wherefore hear the Word of the Lord, ye scornful men; that
rule this people which is in Jerusalem. Because ye have said,
'We have made a covenant with death, and with hell are we at
agreement ; when the overflowing scourge shall pass through it
shall not come unto us ; for we have made lies our refuge, and un
der falsehood have we hid ourselves. Therefore thus saith the
Lord Jehovah, 'Behold, I lay in Zion for a foundation stone, a
' tried stone, a precious corner [stone,] a sure foundation ; he that
believeth shall not make haste. Judgment also, will I lay to the
line, and righteousness to the plummet ; and the hail shall sweep
away the refuge of lies, and the waters shall overflow the hidin,^
place." (xxviii. 14, 16, 16, 17.) It is evident that this was
said in reference to the Jewish Church.
Again, in the first chapter of Zephaniah, where the approaching
end of the Jewish Church is foretold in these words : " The great
day of the Lord is near, a day of wrath, a day of trouble and dis
tress, a day of wasteness and desolation, a day of darkness and

THE CONSUMMATION OP THE AGE. 46
gloominess, a day of clouds and thick darkness," (i. 14, 15.) -it
is added, " but the whole land shall be devoured by the fire of his
jealousy, because he will make a consummation — surely a sudden
(i?es;fn«c<io»i of all the inhabitants of the earth." (v. 18.) Likewise
in Daniel, where Messiah's advent is treated of, we read, " Know,
therefore, and understand, from the going forth of the command
ment to restore and to build Jerusalem, unto the Messiah the
Prince, [shall be] seven weeks, and threescore and two weeks ;
and for the overspreading of abominations He shall make desolate,
and until the consummation decreed, it shall drop upon the devasta
tion."* (ix. 26, 25.)
Here and elsewere in the prophets, we find language employed,
foretelling the end of the Jewish Church, at the time of the Lord's
first advent, similar to that used in the Evangelists, where his se
cond coming is predicted. The conclusion, therefore may be easi
ly and fairly drawn, that, by the consummation of the Age spoken
)f in the Evangelists, is denoted the end or consummation of the
first Christian Church.
Again: in one of the texts cited above, "a consummation and
decision upon the whole earth " is spoken of; and in another it is
said, " the whole land shall be devoured by the fire of God's jeal
ousy," &c. In the original Hebrew language, the word here trans
lated earth is the same as that translated land. Now in the lan
guage of correspondence, in which, according to Swedenborg, the
Sacred Scripture is composed throughout, earth or land signifies the
church ; s,n&.fire denotes love either good or evil. Here, because
it is the fire of Ood's jealousy, it denotes the infernal love of self ;
for this it is which consumes and destroys all heavenly principles in
human minds, and thus "devours " the church or " the whole land."
The ground of this signification oi fire in the Word, will appear
more clearly when we come to treat of the Science of Correspond
ences, and explain the laws of a divine composition.
*The word consummation does not occur in our common English version,
except in one of the texts here cited, but instead of it, the word consump
tion or riddance is employed. But the same Hebrew word ,-\h2 (kalah) occurs
in each of them, and signifies completion, consumption, destruction. It also
comes from a root which signifies to finish, to complete, to waste, to destroy ;
and when used with nxinjl (reneheratsah,) as is the case in nearly all the
above texts, they together denote destruction and decree, or destruction decreed.
(See Gesenius' Hebrew and English Lexicon.) Moreover, the word katah,
in the text from Daniel, is translated consummation in our common version ;
and as this word expresses the exact meaning of the original, we have
employed it in each of the other texts also.

46 THE CONSUMMATION OF THE AGE.
That earth and land are used in the Word to signify the church,
appears evident from many passages. To instance only a few :
" Behold Jehovah maketh the earth empty ; and maketh it waste,
and turneth it upside down." (Isa. xxiv. 1.) " The eartA is ut
terly broken down, the earth is clean dissolved, the earth is moved
exceedingly. The earth shall reel to and fro like a drunkard, and
shall be removed like a cottage ; and the transgression thereof
(mark — the transgression of the earth) shall be heavy upon it ;
and it shall fall, (i. e., the earth shall fall.) (xxiv. 19, 20.) " Be
hold the day of Jehovah cometh, cruel both with wrath and fierce
anger, to lay the land desolate ; and the earth shall remove out of
her place, (xiii. 9, 13.) " Then \i. e., when David called upon
Jehovah and was heard] the earth shook and trembled.". (Psalm
xviii. 6, 7.) " Let the earth hear, and all that is therein." (Isa.
xxxiv. 1.) " Blessed are the meek, for they shall inherit the
earth." (Matt. v. 6.)
Now is it not plain that the material earth cannot be meant in
such passages as these ? as where it is said to be " turned upside
down," to " reel to and fro like a drunkard," to be " removed out
of her place," &c. But if by earth we understand the church,
which, by means of falses and evils, is clean dissolved, turned up
side down, moved out of its place, &c., then these passages become
intelligible. Then, also, we can understand what is meant by
" the transgression of the earth," and also by the words, " Blessed
are the meek, for they shall inherit the earth." The earth here
refers, primarily, to the land of Canaan, which signifies the spirit
ual Canaan, or heaven and the church. And because only those
who are of a meek and lowly mind can receive the goods and
truths of heaven, or those angelic loves which are the essential
things of a true church, as they are of the kingdom of heaven,
therefore the meek are said to be " blessed." They are blessed,
for they enjoy the delights of a heavenly inheritance.
Again, we read of the land being "darkened" through the
wrath of Jehovah (Isa. ix. 19.) ; and God's people are called a
"delightsome land." (Mai. iii. 12.) And in Isaiah, where Mes
siah's advent is foretold, it is said of the church, in reference to
her renovation and purification consequent upon that event, " and
the Gentiles shall see thy righteousness, and all kings thy glory ;
and thou shalt be called by a new name, which the mouth of Je
hovah shall name. Thou shalt also be a crown of glory in the
hand of Jehovah, and a royal diadem in the hand of thy God.

THE CONSUMMATION OF THE AGE. 47
Thou shalt no more be termed Forsaken ; neither shall thy land
any more be termed Desolate ; but thou shalt be called Hephzibah,
(i. e., my delight is in her) and thy land Beulah (i. e. married) ;
for Jehovah delighteth in thee, and thy land shall he married."
(Ixii. 2, 3, 4.) The land married ? Yes — but the spiritual land
— ;the church, married to her true Husband. For when there is a
perfect union of love and wisdom in human minds, i. e. when men
love to do as the divine truth teaches, then they have within them
selves the heavenly marriage of good and truth. They are then
a true church — the "delight" of Jehovah ; and as "the Bride,
the Lamb's wife," they are conjoined to the Lord, who is the Hus
band of the Church. Then the land is married
We also read that "the word of Jehovah layeth the foundation
of the earth, and formeth the spirit of man within him. (Zech.
xii. 1.) And of the wicked it is said "They know not, neither
will they understand : they walk on in darkness ; all the founda
tions of the earth are out of course." (Ps. Ixxxii. 5.) Inasmuch
as earth denotes the church, it is evident that the foundations of
the earth must denote those primary doctrines or fundamental
truths, upon which every thing of the church in man rests. And
since in every true church, these must be derived from the Word
of God, therefore it is said that " fiis Word layeth the foundation
of the earth." And when the fundamental doctrines of a church
are false, it is plain that " all the foundations of the earth are out
of course."
We also learn from this spiritual meaning of earth, what is sig
nified by the flood of waters mentioned in Genesis, which de
stroyed every living susbtance from off the face of the earth, (vii.
23.) Waters, in the language of correspondence, signify either
truths or falses, according to the subject treated of. Hence, by a
fiood of waters destroying every living substance from off the face
of the earth, is denoted such an accumulation of falses in the
church, as to overwhelm and destroy all genuine good and truth —
" every living substance " — thus all spiritual life, with the men of
that church. By Noah, and the creatures saved alive with him in
the ark, are denoted the few remains of the essential things of a
church, which were preserved and kept alive by the providence
of God.
This, therefore, about the flood, does not contain true history, '
as has commonly been supposed. And the discoveries of modern
science warrant the belief that there has never been a universal

48 THE CONSUMMATION OF THE AGE.
deluge of natural waters upon the face of this our natural earth.
But in its spiritual sense, it does contain a true history of the
consummation of the Ancient Church, and of every similar church
deluged and destroyed by false doctrines originating in evil lusts.
The pure and living principles of heaven always perish when
they suffer inundation from the false principles that flow from
hell. From what has now been said concerning the true meaning of
earth when mentioned in the Scripture, we may form a correct idea
of what is meant by the nevi earth mentioned in the Apocalypse,
which John saw when the former earth had passed away. (xxi. 1.)
This text has generally been taken in its literal sense. And ac
cordingly it has been commonly understood among Christians, that
the passing away, or destruction of this natural earth, and the
creation of a new one, is here taught. But then, to be consistent,
we should interpret literally all that follows in the same chapter.
Then we should have not only a lake of literal fire and brimstone,
wherein the wicked would be cast and find their second death
(which, indeed, is the doctrine that has been generally believed),
but we should have a literal city descending from the visible hea
vens above our heads, whose hight would be twelve thousand
furlongs, or fifteen hundred miles — more than thirty times the
hight of our atmosphere ! For this is the measure of the length
and breadth of the city ; and it is said that " the length, and the
breadth, and the hight of it are equal." And the measure of its
wall, a hundred forty and four cubits, is said to be " the measure
of a man, i. e. of an angel."
Can any man in his senses really believe this ? — Believe that
the Lord will, at some future time, send down from the visible
heavens a literal city, built of precious stones, with golden pave
ments, and with walls fifteen hundred miles high ? And that the
measure of an angel is, literally, "a hundred forty and four
cubits ? " And yet the Scripture does as really and as plainly
teach all this, as that this natural earth will one day be destroyed.
The one conclusion is reached just as legitimately as the other,
and by the application of the same rule of interpretation. And
it is therefore fair to conclude that one is just as absurd as the
other. But the Word of God, rightly interpreted, teaches neither
of these things.
How much more agreeable, not only with sound philosophy,
enlightened reason, and all we know of the order of Providence.

THE CONSUMMATION OF THE AGE. 49
but vrith the general tenor of the Scripture, is the teaching ut ihe
New Church on this subject. Understanding the earth to signify
the church, then by the new earth which John saw, and the pass
ing away of the former earth, must be denoted the establishment
of a New Church, and the passing away of the Old. The things
of a church, or of that which is so called, may consist of merely
human imaginings ; i. e. of false doctrines, wherein men have con
firmed themselves from the merely literal sense of the Word.
But when genuine truth descends from heaven into human minds,
in such a manner that the doctrines once believed to be true are
seen to be only imaginary and false, then these doctrines are over
thrown and rejected ; and the things which appertain to a true
church are received in their place. Thus the former earth passes
away, and the new earth appears.
But as every natural phenomenon is the effect of some spiritual
cause, so any change in the state of the church upon earth must
be the result of a corresponding change in the state of the church
in the spiritual world. Therefore the passing away of the former
earth, and the appearance of a new one, are an effect consequent
upon that change in the world of spirits which is denoted by the
passing away of the former, and the appearance of a new heaven.*
Then the Revelator describes the descent of true doctrine and
its reception by human minds, under the image of "the Holy
City, New Jerusalem, coming down from God out of heaven."
The city signifies the church as to its doctrine ; and inasmuch as
all true doctrine comes down to man from the Lord through the
medium of the Word, therefore this was representatively exhibited
to John by the descent of a city.f Consequently all the things

* See this subject more fully explained in the Last Judgment, by Sweden
borg. n. 65 — 74
t That the city which is here described, does not mean a literal city but the
Church, may appear still more evident from what is said near the close of the
chapter: " And the city had no need of the sun, neither of the moon to shine
in it: for the glory of God did lighten it, and the Lamb is the Light thereof.
And the nations of them that are saved shall walk in the light of it: — there shall
be no night there," &c. Now it is the church built upon true doctrine derived
from the Word, which hath no need of natural light; for it enjoys spiritual
illumination. " The glory of God," or the divine truth of the Word enlight
ens it, and that continually; "for there is no night there." And all who walk
according to this light, i. e. who live as these truths require, are signified by
" the nations of them that are saved."
5

60 THE CONSUMMATION OF THE AGE.
which are said concerning this city, are, when rightly understood,
things said concerning the doctrines of the New Church. Thus it
is said to be four-square, with its length, breadth and hight equal.
to denote that all things good and true are acknowledged and
included in the doctrines of this church. Breadth, according to
the Science of Correspondences, is predicated of good, and length ,
of truth, and higU of their orders or degrees, as from the highest
or most interior spiritual truths, to the lowest or most exterior
truths of natural science, together with the good or use of each.
And when, by means of these heavenly doctrines, the mind of man
has been brought into an angelic state, or a state of true order, he
has then reached the stature of spiritual manhood ; — he hath " the
measure of a man, i. e. of the angel." This fullness of heavenly
stature is denoted by 144 cubits, which is his measure. The num
ber 144, as well as the number twelve from which it is derived,
signifies, in the language of correspondence, what is full and com
plete, or all the goods and truths of the church. The lake of fire
and brimstone mentioned in the eighth verse, signifies the falses
and evils in which the minds of those persons are immersed, who
are of the character there described.*
It must by this time appear evident, that earth and land, when
mentioned in the Scripture, do not mean this material globe, nor
any portion of it, but the Church. Hence where the prophets of
the Old Testament speak of the land being devoured by fire, of a
consummation upon all the earth, (fee, the consummation of the then
existing Jewish Church is what is signified — an event which took
place at the time of the Lord's first advent ; for we know that the
natural land was not then literally devoured by fire. And that
the " new heaven and the new earth," spoken of in the Revela
tion, signify a New Church, both internal and external, which the
Lord at his second coming would establish, is placed beyond a
reasonable doubt, when we consider that his first advent, to con
summate the Jewish and establish the Christian Church, is fore
told in language almost precisely the same : " For as the new
heavens and the new earth, which I will make, shall remain before
me, saith Jehovah, so shall your seed and your name remain" (Is.
Ixvi. 22). And again in language still more explicit: " For, behold,
I create new heavens, and a new earth; and the former shall not be
remembered, nor come into mind. But be ye glad, and rejoice
* For a more detailed explanation of the contents of this chapter, see Apoc
alypse Revealed, by Swedenborg, ii. 876 — 931.

THE CONSUMMATION OP THE AGE. 61
forever [in that] which I create : for, behold, / create Jerusalem a
rejoicing, and her people a joy. And I will rejoice in Jerusalem,
and joy in my people : and the voice of weeping shall be no more
heard in her, nor the voice of crying." (Ixv. 17, 18, 19.)
Here it is plainly declared, that creating new heavens and a new
earth means the same as creating Jerusalem a rejoicing and her peo
ple a joy; and is an event worthy of gladness and rejoicing for
ever. What else but that renovated state of the Church, which
took place in consequence of the Lord'^ advent, could be worthy
of such joy? Besides, we are not informed that the material
heavens and earth were created anew at that time.
From the language, therefore, employed in the Old Testament
Scripture to describe the end of the Jewish Church, we derive, at
least, a strong probability, that the consummation of the Age, and
the passing away of the former heaven and earth, mentioned in the
New Testament, denote the end or spiritual consummation of the
first Christian Church.
But there is more proof of the same kind. We observe, that,
where the consummation of the Age is treated of in the New Tes
tament, it is mentioned as one of the accompanying circumstances
of that event, that " the sun shall be darkened, and the moon shall
not give her light, and the stars shall fall from heaven, and the
powers of the heavens shall be shaken." Without stopping here
to point out the unphilosophical and absurd nature of the conclu
sion, which a literal interpretation of this passage would force upon
us, or to unfold its true spiritual import, let us turn to the prophet
ical parts of the Old Testament, and see whether we do not there
find similar language employed to describe the end of the Jewish
Church. In the prophecy of Joel where the Lord's advent and the de
struction of the Jewish Church are foretold, it is said, " The earth
shall quake before them ; the heavens shall tremble ; the sun and
moon shall be dark, and the stars shall withdraw their shining."
(ii. 10.) " And I will show. wonders in the heavens and in the
earth/ blood, and fire, and pillars of smoke. The sun shall be
turned into darkness, and the moon into blood, before the great
and terrible day of Jehovah Lord come." (ii. 30, 31.) "For the
day of Jehovah is near in the valley of decision. The sun and the
moon shall be darkened, and the stars shall withdraw their shining.
Jehovah also shall roar out of Zion, and utter his voice from Jeru
salem ; and the heavens and the earth shall shake." (iii. 14, 16,

62 THE CONSUMMATION OF THE AGE.
16.) Again in the prophecy of Amos: "And it shall come to
pass in that day, saith the Lord Jehovah, that I will cause the sun
to go down at noon, and I will darken the earth in the clear day."
(viii. 9.) And that a dark and famished state of the Church,
arising from falsifications of the Word and the consequent loss of
genuine good and truth, is here signified, appears evident from
what follows in the same chapter : " Behold, the days come, saith
the Lord Jehovah, that I will send a famine in the land ; not a
famine of bread, nor a thirst for water, hat of hearing the words
of Jehovah: and they shall wander from sea to sea, and from the
north even to the east ; they shall run to and fro to seek the Word
of Jehovah, and shall not find it." {v. 11, 12. See also Is. 9,
10, 13.)
Now we observe that the language employed in the texts here
cited, is almost precisely the same as that m the Evangelists where
the consummation of the Age is spoken of ; and since, not the extinc
tion of the heavenly luminaries, but the spiritual darkness which
came upon the Jewish Church at its end, is what is referred to in
these Old Testament prophecies, then what can be understood by
the prophecies of the New Testament, couched in almost the very
same language, but that state of spiritual darkness, which it was
foreseen would befall the first Christian Church at its end.
There is another similar text, which occurs in the Apocalypse,
immediately after the death or departure of true charity and faith,
and the consequent consummation of the church, is foretold under
the image of " a pale horse" that was seen coming out of a book :
" and his name that sat on him was death, and hell followed with
him." We give the words of the text, together with Swedenborg's
explanation of a part of them. " And I beheld when he had
opened the sixth seal, and lo, there was a great earthquake ; and
the sun became black as sackcloth of hair, and the moon became
as blood ; and the stars of heaven fell unto the earth, even as a
fig-tree casteth her untimely figs, when she is shaken of a mighty
wind. And the heaven departed as a scroll when it is rolled toge
ther ; and every mountain and island were moved out of their
places."— (vi. 12, 13, 14.)
Explanation. — "And, lo, there was a great earthquake." —
Earthquakes signify changes of state in the church, because the
earth signifies the church, and because, in the spiritual world,
when the state of the church is perverted anywhere, and there is
a change, an earthquake takes place, and this is a prelude to their

THE CONSUMMATION OP THE AGE. 53
destruction ; the effect is terror ; for the earths in the spiritual
world, are in appearance, like the earths in the natural world ; but
as the earths there, like all other things in that world, are from a
spiritual origin, therefore changes occur according to the state of
the church among the inhabitants ; and when the state of the
church is perverted, they quake and tremble, yea, sink down, and
are moved out of their places.
" And the sun became black as sackcloth of hair, and the moon
became as blood," signifies the adulteration of all the good of
love in them, and the fklsification of all the truth of faith. That
the sun signifies the Lord as to divine love, and thence the good of
love from Him ; and, in an opposite sense, a denial of the Lord's
divinity, and thence adulteration of the good of love, may be seen
above, n. 53. And as the sun signifies the good of love, the moon
therefore signifies the truth of faith ; for the sun is red from fire,
and the moon is white by virtue of the light from the sun ; and
fire signifies the good of love, and light, the truth from that good :
concerning the moon, see also the passages adduced above, n. 63.
It is said the sun became black as sackcloth of hair, because adul
terated good in itself is evil, and evil is black ; and the reason why
it is said the moon became as blood, is, because blood signifies
divine truth, and, in an opposite sense, divine truth falsified, as
may be seen below, n. 379.
"And tlie stars of heaven fell unto the earth," signifies the
dispersion of all the knowledges of good and truth. That stars
signify the knowledges of good and truth, may be seen above, n.
51 ; that to fall from heaven to earth means to be dispersed, or to
disappear, is evident. In the spiritual world, also, stars appear to
fall from heaven to the earth there, when the knowledges of good
and truth perish. — (A. R., 331.)
Let us endeavor now to ascertain, by the light of the Holy
Scripture, the true meaning of this word Age, in the phrase
" consummation of the Age. "
In common discourse we call any period of a man's life upon
earth, his age ; and when that period is full and finished, and he is
removed to the spiritual world, his age is consummated. The pe
riod during which any particular system of opinions, either politi
cal, philosophical, or moral, bear sway over human minds, is
usually denominated an Age. And, of course, when their sway
is loosened or destroyed, that Age, or the age of such opinions, is
consummated. In general, the time that any thing survives on

h4 THE CONSUMMATION OF THE AGE.
earth, is usually called its age : and when it is extinct, its age is
consummated. This also is the meaning of the original Greek
word Anil' (Aion,) which signifies an entire period of time, whe
ther longer or shorter.
Now in the spiritual world there is no time defined by planetary
motions, as in this natural world ; yet there is an appearance of
time, which appearance is always according to the mental states of
those there. We may form some idea of this, if we reflect upon
how the case is when we dream. Often in our dreams we appeal
to witness the events of several days, and often to be carried
through a much longer period, and all in the space of a few mo
ments of actual or natural time. Tlie appearance is according to
the state of the mind and its changes.
Sometimes, indeed, there is an approximation to the same thing
during our waking hours, ff we are idle, or in a dull, listless, in
active state of mind, the houfs move heavtily and slowly on, and a
day appears to us very long. But if we ^re closely occupied, and
our minds actively and affectionately engaged in what we are
doing, then we make no account of the hoiii-fe ; there appears to be
no time. Every one is more or lesS" faniiliar with this fact, and
knows from his own experience, thsit, even in this natural world,
time appears longer or sliorter according to our mental states.
Now because in the spiritual world, time is not actually defined by
days, months, years, (fee, as it is in this world, but appears there long
or short according to one's sfate, therefore all words in Scripture,
which, in their natural sense, de^iote somewhat of time, in their
spiritual sense denote' state. Consequently Aiciji (Age,) which
naturally signifies a period of time of ind^iSnite duration, in its
spiritual sense' denotes a full "State. And ^ince it was on account
of the condition of the Church that the 'Lord came at first into
the world and evidently ()pl account of its condition that He will
come a second time; we may rest assured that when He speaks of
The Age, He refers to the duration of the Dispensation which had
then just commenced ; i. e. to the living and active operation in the
first Christian Church, of those truly human iprinqiples which He
came to impart. What else, therefore, can the Consummation of the
Age signify, but a full and consummated state 0f that Church ?
When a church has been in all possible statls, when it has had
its morning, noon and evening, and has reached its night, then its
state is full, and it can have no more states. It is 'like a man who
has passed his childhood, youth and manhood, and arrived at ex-

THE CONSUMMATION OF THE AGE. 66
treme old age. He cannot hve these periods over again, or pass
through these states a second time. This full age of the Church,
therefore, is properly said to be the fullness of time, (Gal. iv. 4.)
and when time shall be no longer. — (Rev. x. 6.)
The spiritual meaning of time, as denoting state, has its
ground and origin in the correspondence of things in the natural
with things in the spiritual world. The Lord, as we are taught in
the writings of the New Church, is the Sun of the spiritual world ;
and hence it is said in the word, " For Jehovah God is a sun and
shield. " — (Ps. Ixxxiv. 11.) His wisdom and love, or his divine
truth and divine goodness are the light and warmth of all minds,
and hence of all things in the spiritual world, just as the beams ot
the natural sun are the light and warmth of all things in the natu
ral world ; and this not in any, poetical or merely figurative sense,
but in real verity. Now all the changes of natural time, as through
the four great divisions of the day and seasons of the year, are at
the same time changes in respect to the light and heat, or to the
earth's reception of these from the natural sun. So, from corres
pondence, all the changes of spiritual time, i. e. all the changes in
the spiritual condition of any church, or of the mind of any indivi
dual, are but changes in regard to his reception of wisdom and
love from the Lord.
In the natural world there is something peculiarly joyous and
animating to all creatures in the bright light of the morning sun.
This is on account of the correspondence ; for morning, in the spirit
ual sense, denotes a corresponding state of the Church ; i. e. a.
state, when from little or no genuine truth and love, (which is
spiritual darkness and night,) it receives a communication of in
telligence and wisdom from the rising of the spiritual Sun — a new
dispensation of divine truth. Hence it is that the morning, and
the coming of the morning are so often mentioned in the Word
where the Lord's advent is treated of. Thus it is said in Psalms,
where the church is spoken of under the designation of " the city
of God," that " God is in the midst of her; she shall not be
moved : God shall help her when the morning appeareth. " Every
one must perceive that a natural morning cannot be here meant ;
for God is no more a respecter of times, naturally considered, than
He is of persons ; yet it is here said he will help the church
" when the morning appeareth. " But a spiritual morning is here
denoted. When the Lord in his Providence sees fit to make a new
and clearer communic i ion of divine truth to men, whereby they

66 THE CONSUMMATION OF THE AGE.
are able to see the falses and evils which before were concealed
from their view, then appeareth the morning to the church, and
she is indeed helped of God.
So in Isaiah, where the end of the Jewish, or of any old, dis
pensation is treated of under the image of the fall of Babylon,
and the commencement of a new dispensation is foretold, there is
a call out of Seir, " Watchman, what of the night ? Watchman,
what of the night ? " The watchman saith : " The morning com
eth, and also the night." — (xxi. 11-) Whenever a new dispen
sation, and conseqently a new church commences, which is what
i i denoted by morning, there is at the same time an end of the
firmer dispensation and church, which is signified bynight. "The
morning cometh, and also the night." (See also Ez. vii. 6, 7.)
And in the Apocalypse the Lord is called " the bright and morn
ing star ; " and in the Gospel of John, He is called " the Light,"
and "the true Light, which lighteth every man that cometh into
the world." — (i. 9.) Yes: He is the bright and Heavenly Sun,
whose cheering beams bring morning to the church.
It would be easy also to cite many passages from the Word,
where the end of the church, or its state of vastation as to good
ness and truth, is spoken of as a time of darkness and night.
Thus in Micah it is said " to the princes of the house of Israel,
who hate the good and love the evil ; " " Therefore night [shall
be] unto you, that ye shall not have a vision ; and it shall be dark
unto you that ye shall not divine ; and the sun shall go down over
the prophets, and the day shall be dark over them." — (iii. 6.)
The spiritual Sun always goes down over those prophets " who
liate the good and love the evil."' Their minds are darkened by
innumerable falsities originating in evil loves, and they can scarcely
discern anything spiritual. They are in that outer darkness, where
is weeping and gnashing of teeth *
* The following is Swedenborg's explanation of outer darkness and gnash
ing of teeth. "Outer darkness — denotes the more dire falsities of those who
are in the church, for they darken the light, and induce falsities contrary to
truths, which the Gentiles cannot do." — (A. C, 1839.)
" Gnashing of the teeth is the continual dispute and combat of falses with
each other, consequently of those who are in falses, joined also with contempt
of others, with enmity, derision, ridicule, blasphemy, which also burst forth
into butcherly assaults of various kinds; for every one fights in favor of his
own false, and calls it truth. These disputes and combats in the other world
are heard out of the hells as gnashing of the teeth; and also are turned into
gnashings of the teeth when truths from heaven flow in thither; for all falses
in the spiritual world gnash or make a grating noise, and teeth correspond to

THE CONSUMMATION OF THE AGE. 57
It is said again, in the Apocalypse, concerning the Holy City
New Jerusalem, that "there shall be no night there." — (xxi. 26.)
All who are in the Holy City — who are really of the true Church
— have their minds continually illumined with the beams of God's
glorious truth. Also in Psalms, it is declared that the wicked
"walk on in darkness." — (Ixxxii. 6.) And again, the Psalmist
says that his spirit is overwhelmed within him, and his heart is
desolate, "Because the enemy hath persecuted my soul : he hath
smitten my life down to the ground : he hath made me to dwell in
darkness, as those that have been long dead." — (cxliii. 3.) So in the
prophecy of Joel, where the consummation of the church is spo
ken of, it is said to be " a day of darkness and of gloominess^
a day of clouds, and of thick darkness." — (ii. 2.) And in Isaiah,
where it is treated of Messiah's advent, " the people that walked
in darkness have seen a great light : they that dwell in the land
of the shadow of death, upon them hath the light shined." — (ix.
2.) In all these passages, and many more that might be adduced,
it IS plain that darkness and light can have no other than a spiritual
signification. If any further evidence from Scripture were needed to show
that " the consummation of the Age " denotes the end of the first
Christian Church — a state when the light of genuine truth had
become extinguished through falsifications of the Word and evils
of life, we might refer to Luke xvii. 34 ; where, describing this
event, it is written, " I tell you, in that night, there shall be two in
one bed ; the one shall be taken and the other left." That night
clearly denotes a state of great obscurity in respect to the truth ;
a state of spiritual darkness into which the Lord foresaw the first
Christian Church would fall, on account of falses originating in
evils. And inasmuch as there are two very different classes of
persons among those who profess to believe the same false doc
trines, one of which classes is in the good of life, and the other
not so, therefore it is said that " two shall be in one bed ; the one
shall be taken and the other left." Bed, in the language of cor
respondence, signifies doctrine : " for as the body," says Sweden
borg, " rests in its bed, so does the mind rest in its doctrine."
They who are in false doctrines, and at the same time in evils of
life, or under the dominion of the loves of self and the world,
cannot receive genuine truth ; therefore they are " left." But
the ultimate things in nature, and also to the ultimate things appertaining to
men, which are sensual corporeal things." — (H. H., 575.)

58 THE CONSUMMATION OP THE AGE.
others, who may be in the same false doctrines, yet in the good of
life^ can receive genuine truth, for this proceeds from good and
always leads to good ; these therefore are " taken."
Perhaps by this time our minds are prepared to understand the
true explanation of that text in Matthew, which saith, "immedi
ately after the tribulation of those days, the sun shall be darkened,
and the moon shall not give her light, and the stars shall fall from
heaven, and the powers of the heavens shall be shaken." — (Matt
xxiv. 29.) The true spiritual import of this language is revealed
by the Science of Correspondences. The natural stars are fixed
and luminous bodies ; yet ¦ so far away in the deep blue vault of
heaven, that they shed down upon us no varmth, and scarcely any
light. Yet, little specks as they are, they are useful as beacons to
guide the pilgrim through the wilderness, and the mariner across
the pathless deep ; they, therefore, correspond to the knowledges
of good and truth derived from the Word ; such, for example, as
children or even grown people may have in their minds, who have
committed some plain texts of Scripture to memory, but without
understanding anything more than their literal sense. These knowl
edges of truth lie, as it were, like little stars far away in the deep
blue vault of the mind, yet fixed and luminous, but without
affecting the will with the warmth of love, or the understanding
with the light of wisdom. Yet very useful are these knowl
edges. They serve as beacon-lights in our pilgrimage through
the mazy wilderness of doubt, and in the night-ivcae of our voyage
across the trackless ocean of life. The moon gives more light, yet
no warmth. It therefore corresponds to faith in the mind, unaccom
panied by the warmth of love ; i. e., an understanding enlightened
by the truth, yet wanting the love of doing as the truth requires.
But the sun sheds down not only a clear light, but a vivifying heat.
It therefore corresponds to the human mind, or the church, in which
goodness and truth, or charity and faith are perfectly united, like the
heat and light of the natural sun — as is the case with every one
who has a clear understanding of what is true, united with a warm
love of what is good. When used with the moon, it denotes love
to the Lord ; and the moon denotes charity towards the neighbor.*
When, therefore, genuine charity has departed from the church,
and genuine faith, and even the knowledges of what genuine good
and genuine truth are, the church has then spiritually come to its
* For a complete and extended explanation of this text according to cor
respondences, see A. C. 4060, by Swedenborg.

THE CONSUMMATION OF THE AGE. 59
end; and this prophecy, in its spiritual sense, is fulfilled: "The
sun shall be darkened, and the moon shall not give her light, and
the stars shall fall from heaven."
Here, then, I rest the argument for the " Consummation of the
Age," as denoting the spiritual end of the first Christian Church ;
an argument based not upon mere human reasonings, but upon the
eternal and immutable testimony of the Word of God.
Briefly to recapitulate the main points in the argument :
1. It is not in the order of Divine Providence that the precise
manner in which a prophecy is to be fulfilled, should be under
stood before its fulfillment. Therefore, we conclude that the
prophecy concerning' the "consummation of the Age" will not
be fulfilled in precisely the same manner that the Church has
expected. 2. The prophecies in the OldfTestament concerning the Lord's
first advent, and the end of the'^Jewish Church, were not under
stood until after their fulfillmeqi. Therefore it is reasonable to
suppose that the prophecies in the New Testament concerning the
Lord's second appearing and the "consummation of the Age"
would not be understood until after their fulfillment.
3. The language which foretells the consummation of the Jew
ish Church, and describes the accompanying circumstances of that
event, is similar to that found in the New Testament, where the
consummation of the Age is spoken of. Therefore this latter must
refer to the consummation of the first Christian Church.
4. The principle of literal interpretation, the appplication of
which to many parts of Scripture, especially to Rev. xxi. 1, has
led to the belief that this natural earth is to be destroyed and a
new earth created, cannot be applied to the rest of this chapter in
the Apocalypse, without driving us to the most absurd conclusions.
Therefore we conclude that this principle is unsound, and that earth
is not to be understood in its literal sense.
6. Earth and land are used in other parts of the Word evi
dently to denote the Church. Therefore in this chapter of the
Apocalypse the earth must signify the Church.
6. Words which in their natural sense denote time or portions of
time, as morning, night, (fee, are employed in the Old Testament
to denote certain states of the Church. Therefore, since Aidv
(Age) means a full period of time, the consummation of the Age
must denote a full and consummated state of the first Christian
Church ; and in the gospel of Luke this state is called " night."

t)0 THE CONSUMMATION OP THE AGE.
I leave the subject here for your reflection and further examina
tion. Judge ye whether the doctrine of the New Church on this
subject, as herein presented, be established by a deceitful hand
ling of the Word of God, or by a consistent, sound and rational
exegesis. If according to the latter, then we may be living in the
time of the Lord's second coming. For it is said that He will come
upon men " unawares," and " as a thief," and that it shall not be
known " when the time is." And as he once stood in person
among the Jews and they knew Him not, so even now, spiritual
ly, — in the genuine truth concerning Himself and the Church un
folded in his Word — He may be in our midst at his second com-
ing, and we know Him not. Therefore, let every one examine foi
himself in the fear of God, and in the love of truth ; for not only
" in such an hour," but, perchance, in such a manner as we think
not, the Son of Man may come. " Watch therefore ; lest coming
suddenly. He find you sleeping. And what I say unto you, I say
unto all. Watch."

LECTURE III.

THE SECOND COMING OF THE LORD.
" Aud then Bliall they see the Son of Man coming iu the clouds." — Ma/tk jdii. 26,
I SAID in my last lecture, that there is a pretty general perception
among the enlightened and best men of our day, that " the glory
has departed from Israel " — that " beauty has fled from the
daughter of Zion." There is a pretty general acknowledgment
that the church is not fair and comely in her aspect — " beautiful
as a bride adorned for her husband." Has not Christendom,
because of her unchristian deeds, and still more unchristian doc
trines, become the reproach and derision of the Gentiles ? Has not
religion, even in Christian countries, become, in the minds of many,
almost synonymous with bigotry, narrow-mindedness, morbid
melancholy, and hypocritical cant ? If it has not, then people do
not think as they talk. We hear it almost everywhere confessed,
that the Christian church — the great body of those professing the
religion of Christ — is unchristian; that its heart does not thr.ib
with the love of the only Lord and Saviour, nor does the Ufe of
genuine charity and faith circulate warm through its veins. And
among those who are determined to be honest, and true to their
deep convictions, many in their hearts are taking up this lamenta
tion concerning Zion : " How has the gold become dim ! How is
the most fine gold changed ! How hath the Lord covered the
daughter of Zion with a cloud in his anger, and cast down from
heaven unto the earth the beauty of Israel ! "
Notwithstanding all this, I am well aware, that, to most minds,
the assertions, that the consummation of the Age foretold in the
Evangelists has already found its fulfillment in the consummated
state of the first Christian Church, and that we are really living at
a time which witnesses the fulfillment of that other prophecy con
cerning the second appearing of the Lord upon the clouds of heaven,
must sound very strange — almost like the ravings of a madman.
It seems very strange to most people, that so many great and
learned men as there have been in the church, should so long have
remained under a misapprehension as to the true import of these
texts. (61)

62 THE SECOND COMING OF THE LORD.
And did it not sound strange to Jewish ears, when the humble
Galilean (as the Lord appeared to them) stood up in their syna
gogue and said, " This day is this Scripture fulfilled in your ears —
' The Spirit of the Lord is upon me, because He hath anomted me
to preach the gospel to the poor ; He hath sent me to heal the
broken-hearted, to preach deliverance to the captives, and recover
ing of sight to the blind, to set at hberty them that are bruised, to
preach the acceptable year of the Lord.' " While the Hebrew
prophecies concerning the end of the Jewish Church and Messiah's
advent, were finding their fulfillment before the eyes of that peo
ple, they did not know it ; nor were they more ready to believe it
when the truth was told them, than Christians now-a-days are to
believe that the prophecy concerning the Lord's second advent has
found its fulfillment.
In my last lecture I showed that " the consummation of the Age,"
spoken of in the New Testament, denotes a consummated state of
the first Christian Church ; i. e. a, state of so little genuine charity,
and of such general darkness in respect to spiritual things, that it
may be truly said in reference to the church, " The sun is darkened,
and the moon has withdrawn her light, and the stars have fallen
from heaven ; " — in a word, that the Church has spiritually come
to its end. In order, therefore, that a New Church may exist upon
earth, when such a consummated state of the former Church takes
place, it is necessary that there be a new revelation, or a new dis-,
pensation of divine truth to men.
Now, we maintain, that the Church instituted by our Lord at his
first advent, has spiritually come to its end ; and that a new dis
pensation of truth has been made to the world in the theological
writings of Emanuel Swedenborg ; and this revelation or new dis
pensation is claimed by the New Church, and is also repeatedly
declared in these writings, to be what is signified by that second
and glorious appearing of the Son of Man upon the clouds of
heaven, foretold in the Evangelists.
Whether this claim be sufficiently well-founded or not, is a
question which it is not my province to decide for others. I would
have each one settle this question for himself, by a diligent and
faithful exercise of the faculties which God has given him, taking
heed that he be not deceived. And I may here add, that every
year, men of acute penetration, sound learning, and humble spirit,
are settling this question in their own mmds beyond a doubt ; —
settling it, too, in that way which the spirit of true religion, as well

THE SECOND COMING OF THE LORD. 6S
as of sound philosophy, dictates — by honest, patient, prayerful,
and thorough examination.
Nor is it my purpose now, to prove that the theological writings
of Swedenborg are of such a character as justly entitles them to
the claim of being regarded as a fulfillment of the prophecies con-
cemuig the second coming of the Lord. I design only to show,
that the doctrine revealed for the New Church concerning the
Lord's second advent, is in strict agreement with enlightened
reason, and the teachings of Scripture. This doctrine is, that the
prophecies referring to this event are to have not a literal but a
spiritual fulfillment ; i. e. that the second appearing of the Lord is
not to be in person, or in a manner agreeing with the strict letter
of the text in which it is foretold ; but that it is to be in the power
and glory of the spiritual sense of the Word — His own truth
unfolded to a more interior degree, and in a more luminous manner
than ever before.
Is this the true doctrine concerning the second coming of the
Lord ? is the question we are now to consider.
Although different opinions have been entertained by Christians
respecting the nature or manner of the second advent, I shall
notice here only the one which has been most prevalent.* This is
the opinion, that the prophecy concerning the Lord's second appear
ing "upon the clouds of heaven," was intended to have an outward
and literal fulfillment ; and that, accordingly, at some future time,
this material universe vpill be utterly destroyed — the light of the
sun will be extinguished, the stars will fall from their heavenly
spheres, and then the Lord will appear in person upon the natural
clouds, and visible to the natural eyes of men.
This, I may say, has been the general, and almost universal faith
of the Christian Church upon this subject. It appears to have
been the faith of the Apostles themselves. And Paul speaks as
if he expected it to take place during his lifetime, or that of some
of his contemporaries ; for, referring to this event, he says : " Then
we which are alive and remain, shall be caught up together with
them in the clouds, to meet the Lord in the air " (1. Thes. iv. 17).
But we know that this event, according to the literal import of the
language, did not take place during the days of the apostles. It is

* For a faithful and elaborate examination of each of the theories on this
subject, the reader is -referred to an able work on " the Plenary Inspiration o(
the Scriptures," by Rev. S. Noble — Lect. iv.

64 THE SECOND COMING OF THE LORD,
possible, however, that Paul may have attached a spiritual meaning
to this language as he used it. But if he did not, then it is cer
tain that he was mistaken in regard to the time of the second advent.
And was he not just as liable to be mistaken in regard to the man
ner, as in regard to the time of this event ?
Now — settmg aside the current behef of the Christian Church
on this subject for so many centuries — I see not how it is possible
for any candid and reflecting man to read with attention those
chapters wherein the second appearing of the Lord is foretold,
without having serious doubts awakened in his mind, whether this
prophecy was ever intended to be literally fulfilled. He can hardly
help doubting whether the prophetic announcement immediately
preceding this, respecting the extinction of the sun and moon, and
the falling of the stars from heaven, were intended to receive a
Uteral accomplishment. And if he doubt whether this ought to
be understood and interpreted literally, he cannot help doubting
whether that which immediately follows, concerning the second
appearing of the Lord upon the clouds, was designed to be under
stood according to the letter.
Besides, we know that the prophecies concerning the Lord's first
advent, were fulfilled in a manner quite different from what the
Jewish church expected. So little did that church understand the
true meaning of their own Scriptures, that when He came who was
therein prophesied of, his character and advent were so different
from what they had vainly imagined, that they treated Him as an
impostor — condemned and crucified Him as a malefactor. Why,
then, should we not expect that the prophecy concerning the Lord's
second appearing would be as much misunderstood until after that
event, as were those relating to his first advent ? Judging from
the past, it were reasonable to suppose that, when He makes his
second appearance, it would be in some manner different from the
general expectation of the Christian Church — so different, indeed,
that He would not at first be generally known or acknowledged ;
nay, that He would be rejected, mocked, and spit upon by Chris
tians, as at his first advent He was by Jews.
Then, in the chapters containing the prophecy in question, we
are commanded by the Lord himself to " watch," lest we be de-
leived. "For there shall arise," He says, "false Christs and
false prophets, and shall show great signs and wonders ; insomuch,
that, if it were possible, they shall deceive the very elect." (Matt.
xxiv, 24.) And again : " Take heed that no man deceive you : for

THE SECOND COMING OF THE LORD. 65
many shall come in my name, saying, 1 am Christ ; and shall de
ceive many."
Now, if our Saviour had intended the prophecy concerning his
second coming to be understood and fulfilled according to the strict
import of the letter, what possible need were there of his caution
ing men against being deceived ? In that case, how could men have
been deceived ? How were it possible for impostors to practice
their arts of deception ? For, who could ascend upon the natural
clouds, and invest himself with a brilliant halo, and thus appear as
the Lord coming in His glory? This, surely, is not in the power
of any mortal. Is it not plain, then, that the Lord never intended
to teach in this prophecy that his second coming is to be in person,
and upon the natural clouds ? For, had this been His meaning. He
certainly would not have counseled men to take heed lest they be
deceived. It were not possible for "false Christs " to appear in
this manner ; and hence, there were no opportunity for deception
to be practiced upon any one.
It is, therefore, manifest that the Lord never intended His sec
ond advent to be in a form addressed to the outward corporeal vi
sion, but to the eye of the mind — to the understanding and the
hearts of men ; for, upon no other hypothesis are we able to see
how false Christs could appear, "and deceive many."
But, in respect to the things which are addressed to the human
understanding, we know that men are liable to be deceived. We
know that they often have been deceived. We know that falsehood
sometimes robes itself in the guise of truth. We know that there
have been many religious impostors and fanatics — many pretend
ers to divine revelations, and many teachers of false doctrines,
since the time of the Lord's first advent ; and not a few innocent-
minded persons have been deceived and misled by them. And
thus have been fulfilled these words of the Lord : " For false
Christs and false prophets shall arise, and shall show signs and
wonders, to seduce, if possible, even the elect."
The Lord's caution, therefore, to take heed lest we be deceived,
in regard to his second appearing, may be taken as proof positive
that this advent of Himself is not to be in a form addressed to the
outward but to the inward sense — to the mind ; for, in respect to
the things addressed to our understanding, we are hable lo be de
ceived. Hence the reason of the command to " watch " and "take
aeed," lest we accept false ^Christs for the true one. And we
watch, not when we ignorantly oppose and blindly reject whatever
6

t>6 THE SECOND <X)MING OF THE LORD.
assumes to be a new revelation ; but when we faithfully exercise
the rational powers that God has given lis, in examining and
judging the merits of that which claims to be an authorized reve
lation of heavenly truth. Unless we do thus watch, we are in
danger, on the one hand, of accepting the wildest ravings of fa
naticism for the veritable teachings of the Word of God ; or, or
the other, of rejecting the Truth Itself, whenever it may please
God to reveal it.
It deserves also to be remarked in this connection, that there
have been many excellent and eminent men in the church, who
have believed that more light is yet to break forth out of the Sa
cred Volume — that there is to be some further revelation, to assist
the Christian world in rightly understanding the Holy Scripture.
And not a few have believed that such a revelation would accom
pany, or immediately precede, the second coming of the Lord. It
was the expectation of the primitive church, that, before the sec
ond coming, some precursor would appear — some divinely author
ized expounder of the Scripture, especially the prophetical parts ;
and a similar expectation has been encouraged by writers of more
recent date. Thus, Dr. Burnett, in his Sacred Theory of the
Earth, remarks :
"But some divine person may appear before the second coming
of our Saviour, as these [Elias and John the Baptist] did before His
first coming ; and, by giving a new light and life to the Christian
doctrine, may dissipate the mists of error, and abolish all those lit
tle (1 ) controversies amongst good men, and the divisions and ani
mosities that spring from them ; enlarging their spirits by greater
discoveries, and uniting them all in the bonds of love and charity."
—Vol. 2, p. 52.
Mr. Benson, in his Hulsean Lectures, says :
" Darkness is upon the face of the prophetic creation, and the
spirit of God must move, ere it can be broken and dispersed ; and
we must either wait for some inspired interpreter to unravel its intri
cacy, or sit down in contented expectation for that period of bles
sedness, in which the difiiculties of Christianity shall be swallowed
up in the glory of the second coming of the Lord, as the seeming
inconsistencies of the Jewish scheme were illuminated by the bright
ness of His first." — p. 138.
Mr. Pearson, in his Prophetical Character of the Apocalypse,
remarks :

THE SECOND COMING OF THE LORD. 67
" From considering the peculiar character of these prophecies, we
may derive reasonable ground for believing that God would vouchsafe
some future revelation of His will, in which the indistinct parts of
them would be more completely cleared up."' — p. 32-
Mr. Myers, in his Introduction to the " Conciones Basilicee,"
says: " What we desire is, a Newtonian theory of prophecy, which shall
explain them all. And why should we not look forward to some
theological Newton, who may be permitted to throw the light o.
chastened reason on the firmament of prophecy, and be hailed as a
divinely sent teacher of the church in the mysteries of the futurel
Surely, one chief means of disciplining the mind, and preparing the
way for such an expounder of holy things, is a strong conviction
that, on the whole, previous expoutlders have failed." — p. 15.
Professor Gaussen, a distinguished German writer and theolo
gian, looking forward with joyful anticipations to the second coming
of the Lord, as to an event which would be accompanied by a bet
ter understanding of the Sacred Volume, remarks :
"As it happens in the long-concealed depths of those crystalline
caverns into which torches are carried, the rising of the day of Je
sus Christ, inundating all things in its glory, will penetrate all the
Scriptures with its light, and there revealing to us on every side
diamonds never before perceived, will make them blaze resplendent
with a thousand fires. Then the beauty, the wisdom, the propor
tion, and the harmony of all their revelations will be manifest. The
history of the past should make us already anticipate that of the
future ; and we can judge by facts already accomplished, of the
splendor of the light which is to be poured for us upon the Scriptures, at
the second coming of Christ." — Theopneusty, p. 337. Boston
Edition. And I might cite numerous pages from different theological writ
ers, of similar purport. And in all these extracts we (iiscover a
pretty plain foreshadowing of the truth. They prove conclusive
ly, that some such divinely authorized interpreter of the Scripture
as the herald of the New Jerusalem claims to be, has not been
wholly unlocked for by the men of the first Christian Church.
They show us that there have been those who have not only felt
the need of a new revelation, but who have confidently looked for
ic, and beheved that it would be granted; — a revelation which
would unlock the Divine Oracles, and pour new light and beauty
on the sacred page ; and that this revelation would be intimately
connected with the second coming of the Lord.

68 THE SECJOND COMING OF THE LORD.
Now Swedenborg says that the second coming of the Lord " is
not a coming in person, but in the Word which is from Him, and
is Himself." [T. C. R., 776.] He also teaches that the Word
contains everywhere a spiritual sense, which is to the sense of the
letter what the soul of man is to the body. Consequently this
spiritual sense is the real Word, as the soul or spirit is the real
man. The literal sense, considered by itself apart from the spirit
ual, is not the Word, as the body of a man when the spirit has
departed from it is not the man. Accordingly Swedenborg fur
ther says, that " the spiritual sense is the essential Word." There
fore the unfolding and revealing of this spiritual sense would be »
coming of the true and essential Word to the minds of men. For
men would then have a right understanding of the Word ; and
not before we understand it aright, can the real Word be said tc
have come to us. It is to us a false Word, so long as we misun
derstand and misinterpret its meaning. And the endless contro
versies that have been carried on in the church, and the endless
variety of opinions that have been and still exist among biblica-
scholars, in regard to the meaning of the Divine Word, combine to
show that it must be misunderstood and misinterpreted by a large
portion of Christendom at least ; for where there are a numbei
of conflicting expositions, they certainly cannot all — cannot mor»
than one — be right. They may, however, all be wrong. Ye*
all who read the Word reverently, under the influence of the spirii
of truth, receive therefrom, by influx, so much of its spiritual sens*
as makes it to them the Word of Life.
In the texts which speak of the second coming of the Lord, He
is called the Son of Man ; and it is said that He would be see»
'' coming upon the clouds of heaven, with power and great glory."
Now according to Swedei^borg, this prophecy finds its fulfillment
in the unfolding and revealing of the spiritual sense of the Sacre<?
Scripture, which is a coming of the real and essential Word to the
understandings and hearts of those who are prepared to receive it
The Son of Man, he says, denotes the Lord in respect to tht
Word, or the divine Truth, which is from Him and is Himself.
The clouds denote the literal sense of the Word, in which the gen
uine truth lies more or less obscured. They are called the cloudr
of heaven, because heavenly things — all good and true princi
ples — all that makes the life and delight of heaven — dwell within
or underneath the letter. Consequently, the coming of the Son of
Man in the clouds of heaven, denotes the comino; to human minds

THE SECOND COMING OF. THE LORD. rif)
— thus to the church — of that higher and purer form of truth, which
has hitherto been concealed as it were in a cloud. In other words,
it denotes the unfolding and revealing of the spiritual sense of the
Word through the obscurity or cloud of the letter. And because,
in the internal sense of the Word, truth is of a more clear, con
sistent, and luminous character, and consequently is more power
ful and effective in its regenerating influence (for the more clearly
any truth is seen the more it affects us), therefore this coming is
said to be " with power and great glory."
, This is a summary exposition of the prophecy, according to
Swedenborg's exegesis. Is this the true interpretation of the text ?
In other words, is it one which is supported and confirmed by the
Scripture itself? We appeal "to the law and to the testimony."
First, then, it appears evident from the repeated declarations of
this faithful and true Witness, that the Lord is the Word, or Divine
Truth. In the gospel of John it is written : " In the beginning
was the Word, and the Word was with God, and God was the
Word. In Him [i. e., in the Word] was life ; and the life was the
light of men, and the hght shineth in darkness, and the darkness
comprehended it not. [This] was the True Light, which lighteth
every man that cometh into the world." [i. 1, 4, 59.] It is also
said that this Word, or Light, " was in the world, and the world
knew Him not ; " that " He became flesh and dwelt among
men," (fee.
Now we learn from this, that God, who came into this natural
world in a personal form, and manifested Himself to men as the
Lord Jesus Christ, is The Word ; and also that He, or the Word,
is the light of all men, yet shining in darkness. And that natural
light and darkness are not here referred to, but spiritual, i. e. the
light of truth which illustrates, and the darkness of error which
obscures the human understanding, must be obvious to every
one. In another passage of John's gospel it is written, that Jesus
said : "As long as I am in the world, I am the Light of the
world." (ix. 6.) And again, when the people inquired: "Who
is this Son of Man ? " the Lord's answer was : " Yet a little while
is the Light with you. Walk while ye have the Light, lest dark
ness come upon you : for he that walketh in darkness knoweth not
whither he goeth. While ye have the light, believe in the light,
that ye may be the children of light."
Here we have the testimony of the Lord Himself, that the Son

70 THE 8EC0N1) COMING OF THE LORD.
of Man is the lAght ; by which is evidently meant not natural but
spiritual light, or Divine Truth.
Again : It is recorded in the same gospel, that Jesus saith : " I
am come a hght mto the world, that whosoever believeth on me
should not abide in darkness. He that rejecteth me and receiveth
not my words, hath one that judgeth him ; the Word that I have
spoken, the same shall judge him in the last day." (xii. 46, 48.)
Again we read : "And Jesus said, for judgment I am come
into this world, that they who see not might see, and that they
who see might be made blind." (ix. 39.)
Now, from one of these passages we learn that the Lord Him
self came for judgment ; and in the other it is said that His
Word shall judge men. The unavoidable inference, therefore, is,
that the Lord is the Word, or the Divine Truth itself.
It is said also in other places, that the Lord " came down from
heaven," (John vi. 38) ; that, " He who cometh from above is
above all," (fee. (iii. 31). And when the people, on one occasion,
told Jesus that " bread from heaven," or "manna," was given to
their fathers to eat in the desert, and asked Him, " What sign
showest thou then, that we may see and beheve thee ? What dost
thou work ? " He saith to them in reply: " I am the Hving bread
which came down from heaven. If any man eat of this bread, he
shall live forever ; and the bread that I will give is my flesh, which
I will give for the life of the world. Verily, verily, I say unto
you, except ye eat the flesh of the Son of Man, and drink His
blood, ye have no life in you. Whoso eateth my flesh and drink-
eth my blood, hath eternal life ; and I will raise him up at the last
day. For my flesh is meat indeed, and my blood is drink indeed.
He that eateth my flesh and drinketh my blood, dwelleth in me,
and I in him. This is that bread which came down from heaven :
not as your fathers did eat manna, and are dead : he that eateth
of this bread shall hve forever." (vi. 51 — 59.) But the Jews, un
derstanding these words of the Lord in their strictly literal sense,
"strove among themselves, saying. How can this man give us his flesh
to eat? " And even the disciples, " when they heard it, said. This
is an hard saying ; who can hear it ? " Then the Lord tells them,
by way of explanation, " It is the Spirit that quickeneth ; the flesh
profiteth nothing ; the words that I speak unto you are spirit and are
life." (v. 63.)
Here, then, is divine testimony that the Lord's words are
spirit and life ; and further, that they are what is signified by '.he

THE SECOND COMING OF THE LORD. 71
flesh and blood of the Son of Man, and also by the living bread
which came down from heaven, which the Lord declares to
be Himself.
But there are other texts which afford incontrovertible evidence
that the Son of Man so often mentioned in the New Testament,
signifies the Word, or the Lord Himself in respect to the principle
of ^Divine Truth.
We all know that Divine Truth is not, and from its very nature
cannot be, confined to time or place. In itself considered, it is the
same now that it always has been, and always will be — the same
with the angels in heaven as with men on earth. It differs in dif
ferent individuals, it is true, on account of the difference in their
moral quahty or state of reception ; for it is well known that the
same truth, falling into different minds, will receive a different com
plexion, corresponding to the difference ui the form or quality of
those minds. But, absolutely considered. Divine Truth is un
changeable ; the same in heaven and on earth ; the same yester
day, to-day and forever.
Now we read in the gospel of John, that " No man hath as
cended up to heaven, but He that came down from heaven, even
the Son of Man who is in heaven." (iii. 13.) These are the Lord's
own words, while he was upon earth. And can it, therefore, be
supposed that the Son of Man here signifies that natural or
material person, which the Lord derived from the mother
Mary ? Certainly not ; for in respect to that. He had not previ
ously been in heaven, and, of course, could not have come down
from heaven. Neither could it be said of Him in this natural
sense, that He was in heaven while pronouncing these words. . But
if we understand the Divine Truth to be here signified by the Son
of Man, the interpretation of the passage becomes easy and intelli
gible ; for Truth, as we have remarked, is not controlled by
the limitations of time or space. It is the rule of life for angels
and men, and is, therefore, at the same time in heaven and on
earth. Again : The Son of Man is frequently spoken of in the Evange
lists as coming to judge the world. To cite but a single passage
of this kind ; " The Father judgeth no man, but hath committed
all judgment unto the Son ; and hath also given him authority to _
execute judgment, because he is the Son of Man." (John v. 22, 27.)
But in the same gospel the Lord says : " He that rejecteth me anii
receiveth not my words, hath one that judgeth him ; the Word that

72 THE SECOND COMING OF THE LORD.
I have .spoken, the same shall judge him in the last day." (John
xii. 48.) Can anything be more demonstrative than this t It is
said in chapter 5th, and often elsewhere, that the Son of Man shall
judge the world ; and here the Lord declares that it is His Word
which shall judge men. Whence we conclude that the Son of
Man is the Word, or the Divine Truth, and signifies this when used
in Scripture. Indeed, this is distinctly affirmed by the Lord Him
self in one passage, where He says : "I am the Way, and the
Truth, and the Life." (John xiv. 6.)
I cannot leave this part of the subject without directing the
attention of the reader to one other text, which is found in Reve
lation xix. It is this : " I saw heaven opened, and behold a white
horse ; and He that sat on him is called Faithful and True, and in
righteousness doth He judge and make war. His eyes were as a
flame of fire, and on His head were many crowns. And He had
a name written which no man knew but He Himself ; and He was
clothed in a vesture dipped in blood ; and His name is called The
Word op God."
Now it is a fact, which may seem a little remarkable to those
who know nothing of the internal sense of the Word, that, in every
passage where the Lord's second coming is spoken of, except this
in the Revelation, He is called the Son of Man ; and in this pas
sage. He whom the Revelator saw sitting upon a white horse, and
followed by the armies of heaven, is called The Word op God.
According to the Science of Correspondences, which will be ex
plained in a future lecture, to sit or ride upon a white horse, when
predicated of the Lord, signifies to illustrate the minds of men, or
to impart unto them a clear understanding of the truth. This is done
by means of the Word in its spiritual sense, which is now unfold
ed, and is what is signified by heaven being opened.
" By heaven being seen open," says Swedenborg, " is signified a
revelation from the Lord, and consequent manifestation, as will be
seen presently ; by a horse is meant the understanding of the Word,
and by a white horse the interior understanding or meaning of the
Word ; and as this is signified by a white horse, and as the spirit
ual sense is the interior meaning of the Word, therefore, that sense
is hereby signified by a white horse. The reason why this is the
coming of the Lord, is, because by that sense it manifestly appears
that the Lord is the Word, and that the Word treats of Him alone,
and that He is the God of heaven and earth, and that from Him
alone the New Church has its existence. Every one who does not
think beyond the sense of the letter, believes that, when the last

THE SECOND COMING OP THE LORD. 73
judgment shall come to pass, the Lord will appear in the clouds ot
heaven, with the angels and a sound of trumpets ; still, that this is
not meant, but that He will appear in the Word, may be seen in
the explanation above, n. 24, 692 ; and the Lord appears manifestly
in the spiritual sense of the Word ; from that sense, indeed, it is
discovered not only that He is the Word, i. e., Divine Truth itself,
but that He is the inmost of the Word, and thence the all thereof,
and also that He is the one God, in whom there is a trinity, con
sequently the only God of heaven and earth ; and, moreover, that
He came into the world to glorify his humanity, i. e., to make it
divine." (A. R. 820.)
The Son of Man, then, is used in the New Testament to denote
the Lord in respect to the Word, or Divine Truth. But the true
meaning of the Word lies not in the literal but in the spiritual sense.
Consequently a second coming of the Son of Man would signify a
coming of this spiritual sense to the understandings and hearts of
men ; or a more luminous exhibition of Divine Truth to the church,
than what appears in the literal sense of Scripture. It would
signify a clearer and fuller unfolding of God's Truth, than was
vouchsafed to the first Christian Church. A revelation, therefore,
of the spiritual sense of the Word, and of the great, fundamental
doctrines of the Christian religion, which have been misunderstood
m the church — such a revelation, indeed, as the one made through
Swedenborg claims to be, would, according to the testimony of the
Bible, be a real coming of the real Son of Man.
But it is said in the Evangelists that the Son of Man will be
seen coming in the clouds-; or in the clouds of heaven. And in the
Revelation — a book, which, in its spiritual sense, treats of the con
summation of the first Christian Church, and of the Lord's second
advent to establish a New Church, called the New Jerusalem — we'
read: "Behold, He cometh with clouds." (i. 7.) And again, in
another chapter of the same book: "And I looked, and behold a
white cloud, and upon the cloud sat one like unto the Son of Man,
having on his head a golden crown, and in his hand a sharp sickle.
And he that sat on the cloud thrust in his sickle on the earth ; and
the earth was reaped." (xiv. 14, 16.) Now if any one affirm
that the second coming of the Lord is to be in person, and upon
the natural clouds, and if he maintain this position upon the ground
that the Sacred Scripture, in its obvious and literal sense, so teaches,
then it may also be maintained, upon the authority of this same
witness, that He will come as a literal reaper, with a sharp sickle
in His hand, which he will thrust into the ripe harvest of the earth,
7

74 THE SECOND COMING OF THE LORD.
and literally reap ; or, as is said in a following verse, " gather th^
clusters of the vine of the earth." For the Sacred Scripture does
as really teach the one as the other. But, rightly interpreted, it
teaches neither ; however it may appear, to the apprehension of
natural men, to teach both.
We will now endeavor to ascertain the true Scripture meaning of
this word clouds ; and then we shall see why the Lord's second
advent is said to be in or upon the clouds — sometimes the clouds
of heaven.
If the Son of Man is to be understood spiritually, as denoting
the Lord in respect to the divine truth which proceeds from Him
and is Himself, then it is manifest that clouds must also have a
spiritual meaning; for Divine Truth, surely, could not come upon the
literal clouds in our atmosphere. What then are we to understand
by clouds in this passage ? According to Swedenborg the term
clouds is employed to denote, in correspondential language, the lit
eral sense of the Word, whereby the spiritual sense, or the genuine
truth, is more or less obscured ; consequently ihe coming of the
Son of Man in the clouds, denotes the manifestation to human minds
of the spiritual sense of the Word in or upon the clouds of the letter.
They are called in Matthew, the clouds of heaven, because within or
underneath them is concealed the bright hght of heaven's own
Sun — those pure laws of heavenly order and life, which men, in
their natural state, are not prepared to understand or obey. It is
in mercy to man, therefore, that the Lord has veiled in clouds the
genuine truth of his Word.
How far is this signification of clouds supported by reason and
Scripture ? Let us see.
In familiar discourse, nothing is more common than to hear
people say of a subject which is yet unintelligible to them, that it
is misty, cloudy, or enveloped in a. cloud. This is often said of the
writings of Swedenborg, by persons who are but ill-informed of
their real character, or who have not studied them sufficiently to
comprehend their meaning. But when the truth breaks in upon the
mind, and the subject not well understood before becomes clear
and intelligible, then it is said that the mist is blown away, or the
cloud that hung around it has disappeared. Now the obscurity or
cloudiness of a subject may arise from one of two causes ; either
from the impropriety of the language — the unsuitableness of the
terms employed by the speaker or writer, or from our own imper
fect knowedge of the language, and ignorance of the true meaning

THE SECOND COMING OF THE LORD. '"5
of the terms made use of. Thus the clmcd may either be in the
mind — in the ignorance of the other person, who has failed to
clothe his subject in appropriate language, or it may be in ourselves
— in our own ignorance of the proper meaning of his language. If
our difficulty in understanding the subject arise from the former of
these two causes, then it can be removed and the subject be made
clear to our minds, only by some further explanation, or by the use
of different and more appropriate terms. But if its obscurity arise
from the latter cause, then, since the cloud is within ourselves, it
will disappear when our ignorance shall have disappeared, or when
we shall have learned the meaning of the terms employed. Then
the very words, which before were meaningless, and, like a dense
cloud, concealed from our minds the truth in relation to the subject
which they were employed to elucidate, become significant and full
of meaning. Then these very words are luminous, and the tru.h
appears in or upon the clouds.
Now if we will carry to the Word the consideration here pre
sented, we shall be able to see that the cloud, or the whole cause
of its obscurity and unintelligibleness, lies within ourselves — in
our ignorance of the style in which the Word is composed, and of
the true meaning of the language there employed. That the lan
guage of the Word is without imperfection, and perfectly appropria'e
to the subjects treated of, is evident from the wisdom and perfection
of its Author. When men shall have learned the true meaning of
this language, and thus shall have removed the cloud of ignorance
from their own minds, then even the letter of the Word, which
before appeared so cloudy and dark, will be bright and luminous
with the truth that beams within. Then will appear the Son of
Man in the clouds of heaven.
We see, then, that the familiar language of men furnishes pre
sumptive evidence at least, in favor of the spiritual signification of
clouds as given in the writings of Swedenborg. Turn now to the
testimony of Scripture.
We know that Jehovah is often spoken of in the Sacred Volume
as being encompassed with clouds, as dwelling in clouds, as riding
upon the clouds, (fee. Thus it is written in Psalms : " Sing unto
God, sing praises to his name, extol Him that rideth upon the
clouds,* by his name Jah, and rejoice before Him." (Ixviii. 4.)
* This word, ni3l;? (_9ner(z6o<ft,) which. In our common English version, is
rendered lieavens, properly signifies the evenings ; i. c. something rcspectivelj
dark or obscure.

76 THE SECOND COMING OF THE LORD.
Again, in Isaiah : " Behold Jehovah rideth npon a cloud swiftly,"
(xix. 1.) And in Deut. : "There is none like unto the God of
Jeshurun who rideth in the heavens, and in his magnificence upon
the clouds."* (xxxiii. 26.) And in Psalms, it is said, " Jehovah
maketh the clouds his chariot." (civ. 3.)
Now do such passages as these convey, I will not say a rational,
but an intelligible idea, if clouds be understood literally, as referring
to the watery particles in our atmosphere ? Certainly not. But
if they be understood to denote the literal sense of the Word, then
the meaning of these texts is plain. For since the spiritual sense
of the Word — the sense in which the angels understand it — is
magnificent in comparison with its literal sense, and since the spir
itual sense rests upon the literal with which it also corresponds, and
through the medium of which genuine truth is conveyed to human
minds, therefore it is said in Deuteronomy, that God rideth "in
his magnificence upon the clouds." To ride, when predicated of
the Lord, signifies to enhghten the human mind. And to ride upon
the clouds would therefore signify to enlighten the mind by means
of spiritual truth, communicated through the medium of the literal
sense of the Word. Hence also may be seen what is signified by
Jehovah making the clouds his chariot — which would be wholly
unintelligible without the spiritual sense. The literal sense of the
Sacred Volume is the vehicle for conveying to our minds things
celestial and divine — the love and wisdom of God. Hence the
cloud of the letter becomes most truly the chariot of Jehovah.
Again in Lamentations ; " How hath the Lord covered the
daughter of Zion with a cloud in his anger, and cast down from
heaven unto the earth the beauty of Israeli" ( ii. 1.) Israel
and the daughter of Zion evidently signify the Church. And when
the beauty of Israel is cast down to the earth, i. e., when the
Church is immersed in falses and evils, then it does not see the
spiritual sense of the Word, nor acknowledge that there is any such
sense ; and by resting wholly in the sense of the letter, it remains
in compartive darkness as if under a thick cloud. Thus it is that
" the Lord covers the daughter of Zion with a cloud."
So also in Joel, where the coming of the Lord and the end of
the former Church are treated of, it is said that it shall be " a day
* This is the true meaning of the Hebrew word D'pna' (shehaqim), which
Ls translated sky in our common version. Indeed, the same word is translated
clouds in other places, as in Psalms xxxvi. 5, cviii. 4.

THE SECOND COMING OF THE LORD. 77
of clouds and of thick darkness." ( ii. 2.) No one can suppose
that natural clouds and darkness are here meant : but this language
is used in reference to the state of the Jewish Church at the time
of the Lord's advent. By day is denoted state. And the state of
that Church was indeed one " of clouds and thick darkness," for
it was immersed in gross falses which darken the understanding,
but which it had, nevertheless, confirmed by some appearances of
truth in the letter of the Word.
Take another text from Psalms ; " God's strength is in the
clouds." (Ixviii. 34.) What intelligible idea can be derived from
these words, if clouds be understood literally, as denoting the vapor
that floats in our atmosphere ? None whatever. But in the wri
tings of Swedenborg we are shown that Divine Truth in the letter
of the Word is in its ultimate and fullest form — hence in its
strength. The Word of God in its literal sense is brought down
and accommodated to the lowest states of men in the natural world;
and it must be first obeyed in this lowest or literal sense ; other
wise the Lord can have no power to remove our evils. For example,
take the precept " Thou shalt not steal." This has a spiritual as
well as a literal sense. But Until man keeps this precept hterally,
the Lord cannot remove from his mind the evil which is condemned
by its spiritual sense. Moreover by means of the literal sense.
Divine Truth can descend to men and affect them in their lowest
states. Through this medium the Lord hath power or " strength "
to reach and save, if they are willing to be saved, even the worst
of men. Thus He hath all power on earth as well as in heaven.
Hence we may see why it is said that " God's strength is in the
elouds." But Divine Truth cannot descend lower than the state of the
natural man, nor than the literal sense of the Word, which is adapt
ed to his state. It terminates in the literal sense, and rests upon it
like a house upon its foundation. Accordingly it is said in Psalms,
" For thy mercy is great above the heavens, -and thy Truth
[reacheth] unto the clovtis." (cviii. 4.) Now would it not be
absurd to speak of Divine Truth extending to the natural clouds ?
But by means of the immutable law of correspondence, it does
reach even to the letter of the Word, which is the spiritual import
of clouds.
Then again we find, that, on various important occasions, when
truths of an exalted character were to be announced, the revelation,
according to the Sacred Record, was made from the clouds. And

78 THE SECOND COMING OP THE LORD.
this was done to represent, as it does by correspondence, the man
ner in which all divine truth is communicated to man. It is uttered
from the clouds. The Lord, who is the inmost, soul and fife of all
Scripture — the very Truth Itself — addresses man through the
medium of the hteral sense of the Word, thus from the clouds.
Hence when the Decalogue was given on mount Sinai, we read that
" the Lord said to Moses, Lo, I come unto thee in a thick cloud."
And so "it came to pass on the third day in the morning, that
there were thunderings and lightnings, and a thick cloud upon the
mount." ( Ex. xix. 9, 26.) Now if we regard the thick cloud
here mentioned as the symbol of the Word in its literal sense, from,
or through the medium of which the Lord comes and communicates
to our minds pure spiritual truth, how beautiful and expressive
does the language become.
Again : when Moses was called up into the mount to receive the
tables of the law, it is written that " a cloud covered the mount.
And the glory of Jehovah abode upon mount Sinai, and the cloud
covered it six days : and the seventh day He called unto Moses
out of the midst of the cloud." (Ex. xxiv. 16, 16.)
Again : when the children of Israel were journeying through the
wilderness, we are told that " Jehovah went before them by day in o
pillar of a cloud, to lead them the way." ( Ex. xiii. 21.) By these
words, in their spiritual sense, is denoted the comparative cloudi
ness or obscurity of truth, previous to our regeneration, or while
the Lord is leading us through the spiritual wilderness, and con
ducting us to that heavenly state of mind which is denoted by
Canaan. He does not permit his truth to shine upon us with noon
day splendor, for He sees that we could not bear it. It would
reveal such a mountain of evil within us, that we should be dis
heartened and crushed beneath the weight. He, therefore, mercifully
tempers his truth to our state — veils and softens its effulgence
with a cloud. And throughout our regeneration we must look con
tinually to Him in the cloud. We must keep the Lord as mani
fested in the flesh, or his truth as revealed through the letter of
Scripture, continually before us. Thus the literal sense of the
Word, irradiated by the genuine Divine Truth within, is the pillar
of cloud by day in which the Lord goeth before to lead us on our
heavenly way.
These passages may suffice to show us, not only that clouds are
used in a symbohc or spiritual sense in the Scripture, but that the
spiritual meaning of the term must be what Swedenborg has de-

THE SECOND COMING OF THE LORD. V9
clared. And if this be well estabhshed, it is clear that the nature
of the Lord's second advent can be none other than that taught in
the writings of the New Church.
The argument presented in this lectui-e is brief and simple.
Summarily stated it is this :
1. The repeated command of the Lord himself to "Watch"
lest we be deceived in regard to his second advent — lest we mis
take some false Christ for the true one — is proof positive that the
general belief of Christians in regard to the manner of His second
appearing cannot be correct ; because no impostor could simulate
this kind of advent, and consequently no one would be in danger
of being " deceived."
2. There have been great and good men in every age of the
Church, who have believed that some further revelation, similar to
that alledged to have been made through Swedenborg, would be
vouchsafed to the Christian world, to help us to a right understand
ing of the Sacred Scripture ; and that this revelation would be in
timately connected in some way with the second coming of the
Lord. 3. The Son of Man is evidently used in the New Testament to
denote the Lord in respect to the Divine Truth, which is Himself.
And wherever the Lord's second coming is spoken of. He is called
the Son of Man, except in Revelation xix. 13, where " His name is
called the Word of God." From this we infer that the predicted
second coming of the Lord is not to be a personal but a spiritual
coming : a coming to His church of a better understanding of the
Word — a coming of its genuine spiritual meaning.
4. It is manifest from many texts of Scripture that clouds, when
mentioned therein, are not to be understood in their Uteral sense,
but as denoting the apparent truths in the letter of the Word ;
which letter softens, tempers, and veils the resplendent truth of the
internal or spiritual sense, as natural clouds do the light of the sun.
And this i^ why the Lord's coming is said to be in the clouds
of heaven.
Such is the doctrine of the New Church concerning the Lord's
second appearing, and such is some of the testimony on which it
rests. A doctrine at once beautiful, intelligible, rational, scriptural,
and in harmony with all we know of the order of Providence, and
of the operations of the Divine Love. It is a coming of the Lord
to human minds in the power and glory of His own Divine Truth ;

80 THE SECOND COMING OP THE LORD.
so that man, by means of greater light, may attain to higher de
grees of purity and love, and to a more intimate consociation with
the angelsj and conjunction with the Lord. It is such a coming as
to reveal, in an eminent degree, the love, and wisdom, and glory
of God.
Sublimely beautiful and interesting is this second appealing of
the Son of Man ! Powerful and glorious are the truths of the in
ternal sense of the Word now revealed ! For they show us that
the Lord's words are indeed spirit and life ; that the Sacred Scrip
ture is not dead, but hath a living Divine Soul, and, when rightly
understood, is in perfect agreement with itself, with enlightened
reason, and with all true science. This spiritual sense or soul of
the Divine Word is the life and soul of all true knowledge; — the
great Sun at the centre of the intellectual and moral world, from
which all enduring systems of government, philosophy, morals, and
religion, must receive their light and warmth, and according to
whose guiding wisdom they must proceed, if they continue to re
volve. It comes, too — this glorious truth — with mighty power ;
with power to save men's souls from the dominion of evil loves
and false persuasions ; with power to renovate the desert church,
and make her rejoice and blossom as the rose. Already the moun
tain mists are beginning to dissolve and disappear before the rising
Sun. Already have science, philosophy, government, art, felt the
power of the second coming : and more and more are the healing
influences of the New Dispensation to be seen and felt in the
spiritual renovation of the church. Well, then, may " the Spirit
and the Bride say. Come. And let him that heareth say. Come.
And let him that is athirst. Come. And whosoever will, let him
take water of life freely. He that testifieth these things saith,
Surely I come quickly ; Amen. Even so : come. Lord Jesus."

LECTURE IV.

THE SACniED SCRIPTURE  NECESSITY OF ADMITTING A SPIRIIUAL
SENSE.

"A book written within and on the backside — sealed with seven seals." — Bev.y.i.
In the last lecture I presented the doctrine of the New Church
concerning the Lord's second coming, and some of the evi
dence that goes to support it. And I think it must be ob
vious, from the testimony adduced, that this coming, according
to ihe Sacred Oracles themselves, is not to be in person, nor
on the natural clouds, but in the power and great glory of the
spiritual sense of the Divine Word. I think it has been made evi
dent that clouds, when mentioned in the Scripture, do not signify
the watery particles in our atmosphere, but the apparent truths in
the literal sense of the Word ; which truths, to the understanding
of the natural man, obscure the light of the spiritual sense, as
natural clouds obscure the brightness of the sun. Hence the rea
son why it is said, that " clouds are round about Jehovah," and
that " upon all the glory there shall be a covering." And hence
the coming of the Son of Man in the clouds of heaven, denotes a
more clear and luminons exhibition of Divine Truth ; or a
revelation of the internal sense of the Word through the cloud? of
the letter.
, But some, perhaps, are ready to ask. Why should there have
been any cloud about the Holy Oracles ? Why did the Lord place
this covering upon the internal glory of His Word ? Why was it
not composed in such a manner that the genuine truth could be
readily perceived by every one ?
And why, /would ask, was not this natural world so constituted,
that a child or an ignorant savage, might comprehend its interior
structure and understand all its laws, at a glance of the eye ?
Why do so many things in the universe around us appear differ-snt
from what they really are ? Why does not a flash of lightning re
veal to every beholder the nature and laws of the electric fluid?
Or those flickering pencils of light that dance in our northern sky,
why do they not proclaim the cause of the aurora bce.ili'! " Why

82 THE SACRED SCRIPTURE.
does the color of trees and flowers appear to be one of their own
inherent properties, when in reality all their color belongs to the
sun ? Why do the sun, moon, and stars appear to rise and go
round our earth once in twenty-four hours, when in reality they
do not ? Why should the God of nature delude His intelligent
creatures with such fallacies, and so often suffer the appearance of
things to contradict the reality ? Answer me these questions, and
I will tell you why there is a cloud or covering upon all the glory.
of God's Word ; for He who gave the Word, made and governs
the world also ; and the same laws of order therefore, which ap
pertain to the one, belong also to the other. Many things in the
Word appear different from what they really are, just as they do
in the volume of nature. And this obvious answer to the ques
tion why there exist such fallacies in nature — viz: that it is ac
cording to divine order, because the world could not have been
constituted otherwise than it is, and be God's world, is the right
answer to the question, why the appearance of truth in the letter
of the Word so often differs from the genuine truth itself. The
Word of the Lord is not less orderly in its construction than His
works. And it could not have been written without the clouds, or
otherwise than according to the eternal law of correspondence be
tween natural and spiritual things, and be a divine composition. '
And the many fallacious appearances of truth in the literal sense
of Scripture, can with no more propriety be urged as evidence of
imperfection in God's Word, than the fallacious appearance of
many things in nature can be urged as evidence of imperfection
in His works. The truth is, that the clouds of which we have spo
ken do not really belong to the Word itself, but to human minds ; just
as natural clouds, which obscure the light of the sun, do not be
long to the sun itself, but to our own planet. And in proportion
as the spirits of men are purified from evil loves, and brought into
a state of heavenly order, the clouds will disappear from the letter,
and the internal sense of the Word be unveiled.
Again : It is asked. Why has not this internal sense of the Word
been revealed before ? With equal propriety might it be asked
Why was the Lord's first advent so long delayed ? And the true
answer to both questions is, that each of these events took place
when the fulness of time had come. The world was no more pre
pared for this new revelation at any period previous to its announce
ment, than it was prepared for the Lord's first appearing at any
time prior to that event. And inasmuch as men were not pre-

NECBSSITr OF A SPIRITUAL SENSE. 85
pared for this revelation before, it could not have been understood
or rationally received, and therefore could not have been useful.
Upon this subject Swedenborg remarks :
" The reason why the science of correspondences, which is the key
to the spiritual sense of the Word, was not discovered to later ages
was, because the Christians of the primitive church were men of such
great simplicity, that it was impossible to discover it to them ; for
had it been discovered, they would have found no use in it, nor would
they have understood it." — D. S. S. n. 24.
That the Sacred Scripture is indeed, " the power of God and
the wisdom of God," we have the fullest evidence in the civihzing
and humanizing influence which it has exerted among all nations
where it has been generally received and acknowledged. Wher
ever the written Word of God has penetrated, the fountains of
knowledge have been opened to man. And wherever this Word
has been most thoroughly studied and best understood, there the
human mind has been most enlightened upon all subjects connect
ed with the welfare of man ; there the principles of human gov
ernment have been best understood ; and the arts and sciences,
and everything which distinguishes civilized above savage life,
have flourished most. I would beg the skeptic, and all who are
inclined to reject the Bible as a revelation of God's will to man, to
consider this fact, and weigh it well. I would ask them to look at
South Africa, look at America ; to look at New Holland, look at
England ; — and to account, rationally if they can, for the amazing
difference in point of knowledge and mental culture, which exists
between these countries, without ascribing to the Sacred Oracles a
more than human power and origin : — without admitting that the
Word of God is, indeed, the light of the world.
If, then, the Sacred Scripture be indeed the very wisdom of
God, and the only true light to guide man in the path to heaven,
certainly there is no subject of human inquiry of such momentous
concern to all who desire the life of heaven, as is the question.
What does the Scripture really teach ? This is the question which
has divided the Christian Church into so many conflicting sects,
and which is every year becoming more and more embarrassing —
more and more difficult for theologians themselves to answer with
confidence, as religious sects multiply. Every one appeals to the
Scripture as authority for what he believes, and each alike can
Donfirm his creed by the appearances of truth in some parts of the
Word. The most irrational dogmas that have ever been main-

84 THE SACRED SCRIPTURE.
tained by any sect in Christendom, have found some support and
confirmation in the literal sense of the Word. And it is known
that many of the religious sects differ widely in their opinions, and
that some hold views diametrically opposed to those entertained by
others, upon points, too, which are acknowledged to be fundamen
tal. Each sect can boast its learned and talented champions, and
each appeals to the Word of God in support of its own pecuhar
doctrines. Since things are so, is it strange that honest, observing, and re
flecting men should ask themselves, as many do, How is this ? Is
the Bible indeed the Word of God, and does it contradict itself ?
Is there the same conflict between the things therein taught, as exi.sts
between the different religious sects which appeal to its authority
for support ? Has this volume really so many different faces, and
an approving smile for so many widely differing sects ? If so,
where will be the end of religious controversy ? When will these
desolating wars in the church cease ? If not so, then what does the
Scripture really teach, and how may we be sure of it ?
Many an honest seeker after truth has often found himself
embarrassed with questions of this sort. And if, in his perplexed
state of mind, he undertake to examine the Sacred Volume for
himself, with the desire of learning whether it be the Word of God,
and what it really teaches, is he then relieved from all embarrass
ment ? Does he not find that some parts of the Word appear to
contradict others ? That some parts appear to contradict true
science ? That some appear to countenance immorality ? That
some appear unimportant and trivial, and wholly unworthy the
Divine Mind ? And does he not find many passages from which
he can extract no intelhgible meaning whatever ? And if, according
to the generally acknowledged principles of biblical interpretation,
the obvious or apparent meaning of Scripture be its true and only
meaning, how can he reconcile all the things which he there finds,
with the idea that the Bible is really what it purports to be — the
Word of God ?
Without attempting in this lecture to explain the nature of the
internal sense of the Word by examples, or to offer any direct evi
dence of the existence of such a sense, I will endeavor, in few
w5rds, simply to state what it is.
We learn then, from the writings of Swedenborg, that, as there
is a natural and a spiritual world united by correspondence, and as
there is a natural and a spiritual — a body and a soul — appertain-

NECESSITY OF A SPIRITUAL SENSE. 85
ing to man, so there exists in the Sacred Scripture a natural and
a spiritual, or an external and an internal sense. And as the soul
and body of man are united in one person, and perfectly corres
pond to each other — the soul flowing into and filling every part
of the body — so the spiritual and hteral senses of the Word are
united and form one by correspondence, the letter being filled
and pervaded with the spirit. And as the body of man hath
no life in itself, and dies when separated from the spirit, so
the letter of the Word hath no life in itself, and, separate from the
spiritual sense, is dead. The literal sense is natural, treating for
the most part of objects and events which belong to the natural
world, and is, therefore, adapted to the states of natural men and
children ; the spiritual sense is above the natural and treats of
things which belong to the spiritual world, or to the human mind,
and, consequently, is adapted to the state of angels and spiritual
men. The literal sense is Divine Truth in obscurity, and hence it
is as a cloud ; the spiritual sense is Divine Truth in its brightness
and glory. The literal sense is as the clothing of a man, while the
spiritual is as the man himself. And as those parts of the body
which man has occasion to use most frequently — those in which
all his senses are ultimated, viz : his face and hands — are usually
left naked, so those parts of the Word which are most needed for
spiritual use, are, as it were, naked. The cloud of the letter is so
thin in such parts as scarcely to veil the internal sense. To quote
the language of Swedenborg :
" Divine truths in the hteral sense are rarely found naked, but
clothed ; in which state they are called the appearances of truth,
and are more accommodated to the apprehension of the simple,
who are not used to any elevation of their thoughts above visible
objects. The Word in that (the literal) sense, is Hke a man clothed,
whose face and hands are naked. All things necessary to the life
of man, and consequently to his salvation, are naked ; but the rest
are clothed ; and in many places where they are clothed, they
shine through the clothing, as the face shines through a veil of thin
silk." (D. S. S.n. 61, 66.)
This will convey some idea of what is to be understood by the
spiritual sense of the Scripture. But this subject will be more fully
explained and illustrated in succeeding lectures.
With the view of showing the absolute necessity there is ol
admitting the existence of a spiritual sense, I proceed now to notice
some of the difficulties to be encountered, upon the supposition that

86 THE SACRED SCRIPTURE.
the Word does not contain any such sense, or that its obvious and
literal, is its true and only, meaning. First, let us see if there be
not statements in different parts of the Word, which, if understood
according to the Uteral sense, manifestly contradict each other.
We shall notice only a few of these.
In Numbers, xxiii. 19, it is written, " God is not a man that He
should lie ; neither the son of man that He should repent." Again
in 1 Sam. xv. 29 : " For He is not a man that He should repent."
Likewise in Ps. ex. 4, it is said, " The Lord hath sworn and will
not repent ; " and in Jer. iv. 28, " Because I have spoken, I have
purposed, and unll not repent." But in the same prophecy (xviii.
8,) it is written, "If that nation against whom I have pronounced,
turn from their evil, I vnll repent of the evil that I thought to do
unto them." Also in 1 Sam. xv. 36, "And the Lord repented that
He had made Saul King over Israel." Again in Jonah : " God
repented of the evil that He had said He would do unto them [the
Ninevites] ; and He did it not." (ui. 10.)
Now since it is affirmed with equal distinctness in the letter of the
Word, that the Lord does repent and does not repent, it is manifest
that one of the assertions must be false, if the texts in which they
occur have no other than a literal sense, — because they contradict
each other.
Again : it is written in Psalms that " God is angry [with the
wicked] everyday." (vii. 11.) And in Isaiah, "Because they
have cast away the law of Jehovah of hosts, and despised the Word
of the Holy One of Israel, therefore is the anger of Jehovah
kindled against his people." (v. 24, 26.) There are also many
more passages wherein anger is predicated of the Lord, according
to the letter of the text. Can these passages be literally true ?
If so, how are they to be reconciled with others which forbid anger,
and enjoin love to all, even to our enemies. As in Psalms : " Cease
from anger and forsake wrath," (xxxvu. 8;) and in Matthew:
"Love your enemies," (fee. (v. 44.) For if anger be a heavenly
emotion, why should men be forbidden to exercise it? But if, on
the other hand, it be an emotion originating in evil, how can it he
predicated of the Lord, unless there be some way of understanding
such texts, different from what Christians have generally been in
the habit of understanding them ?
It is said again in Exodus, that, for a certain evil deed there
mentioned, " thou shalt give Ufe for life, eye for eye, tooth for tooth,
hand for hand, foot for foot, burning for burning, wound for wound.

NECESSITY OF A SPIRITUAL SENSE. 87
stripe for stripe." (xxi. 23, 24, 25.) This text, if it contain no
:ither sense than that of the letter, is manifestly contradicted by
these words of the Lord in Matthew, which ,forbid the retaliation
of an injury ; " Ye have heard that it hath been said. An eye for
an eye, and a tooth for a tooth : But I say unto you that ye resist
not evil ; but whosoever shall smite thee on thy right cheek, turn to
him the other also." (v. 38, 39.)
Again : in Matthew where the purchase of the potter's field with
the money that Judas received as the reward of his treachery, is
spoken of, we find it thus written : " Then was fulfilled that which
was spoken by Jeremy the prophet, saying. And they took the
thirty pieces of silver, the price of him that was valued, whom they
of the children of Israel did value, and gave them for the potter's
field, as the Lord appointed me." (xxvu. 9, 10.) Now, although
this text is not contradicted by any other, we find nothing like
it in the prophecy of Jeremiah, where it is said to occur. The only
passage in the Old Testament which bears any resemblance to it, is
found in Zechariah xi. 12, 13 : a fact which it is not easy to explain
(if there be no internal sense to the Word,) without admitting
(what indeed some commentators have not hesitated to do,) that
the inspired penman was here mistaken ! But when the internal
Sense of the Word as now revealed is seen and acknowledged, the
(hfficulty which here presents itself finds an easy solution, without
any such dangerous admission or presumptuous conclusion as this.
For, according to Swedenborg, all proper names used in Scripture
have an internal sense, and denote some peculiar mental quality or
state of life ; and the text above cited is one of that character or
quality which is denoted b-y the prophet Jeremiah. Hence it is
said to have been spoken by him, although literally it was not.
In another passage of the same Evangelist, which describes the
cruel and insulting treatment of the Lord at the hour of his cruci
fixion, it is written, " And the thieves (oi xr/atai — plural) also which
were crucified with Him, cast the same in his teeth." But Luke
says, that only one of them was guilty of this brutality, and that he
was rebuked for it by the other, who, instead of mocking, " said
unto Jesus, Lord remember me when thou comest into thy kingdom."
Such are the discrepances and contradictory statements which
occur in the literal sense of the Word. Others of a similar charac
ter might be adduced, were it necessary. But it is sufficient here
to remark, that, in the internal sense, these statements are seen to
be neither discrepant nor contradictory, but ui perfect agreement.

88 THE SACKED BCBIPTUBE.
There are other passages of Scripture, which if taken in theii
strictly litciral sense, manifestly contradict the teachings of true
science. Take, for example, the chapter with which the Bible
commences, and which contains what is commonly called the Mosaic
account of the creation of the world. It is abundantly proved by
facts, which geological research has brought to light within the last
few years, that this account of the creation in Genesis cannot be
hterally true. So convincing indeed is the evidence furnished by
Geology, that the best bibUcal scholars of all denominations no
longer think of adhering to 'he literal sense of the word day in this
chapter, but understand it to signify an indefinite period of time.
In this way they endeavor to harmonize the chapter with geological
facts. And although this signification of day,, is merely natural,
since it conveys an idea of time, which belongs to the natural world,
still it is a departure from the strict sense of the letter, and may
therefore be regarded as an approximation towards the truth — an
approximation which theologians have been compelled to make, by
the indubitable testimony of modern science.
But, independent of geological facts, there are reasons for beUev-
ing that this account of the creation in Genesis cannot be literally
true. For whoever reads the account attentively, will see that light
is said to have been created on the first day, and divided from the
darkness ; whereas the sun, moon, and stars were not made until
the fourth day. Now it certainly is not in accordance with the
laws of divine order, nor can we conceive it possible, that light
should first be created and exist, without any luminous body from
which it emanated ; and the difficulty of so conceiving becomes
still greater, when we find it said, there was such a division between
the light and darkness on the first day of creation, as to form day
and night. Moreover, it is said (v. 14, 16, 17, 18.) that the Ughts,
viz., the sun, moon, and stars, which were produced on the fourth
day of creation, were placed in the firmament, among other pur
poses, to divide the day from the night.
Again : It is related that the vegetable kingdom was created on
the third day, which was before the formation of the sun, whose
influence we know is now essential to the creation and growth of veg
etables. And if, according to the opinion of those who endeavor
to reconcile geological facts with this account of the creation, day
be understood to signify an indefinite period of time — perhaps of
many thousand years duration — then it is necessary to admit that
Mie earth was clothed with vegetable life during all this long period,

NECESSITY OF A SPIRITUAL SENSE. 89
before the sun, moon, or stars were created. And then the
Uteral signification of morning and evening must also be de
parted from ; for if day be not understood to signify a period
of twenty-four hours, it is manifest that morning and evening can
not be understood according to their common acceptation. And
what idea is then to be attached to the night, which, on account
of darkness, was divided from the day ?
We see, therefore, that if this chapter be understood as con
taining an account of the creation of the natural world, there are
difficulties attending it of an internal kind, which are absolutely
insurmountable. Then there is the account of the deluge, which, taken in its lit
eral sense, is manifestly irreconcilable with true science. For, to
say nothing of the improbability that God would literally destroy
by drowning, not only the whole human race, but every beast, and
fowl, and creeping thing, and living substance upon earth, on ac
count of the wickedness of men — to. pass by this, we may safijly
affirm, that, according to what modern science has made known to
us of the laws of storms, it could not possibly have rained upon
all the face of the earth for the length of time there mentioned —
forty days and forty nights. And even admitting the possibility
of this, there could not have fallen so much rain as is stated in the
literal sense of the history; for to have covered aU the high hills
under the whole heavens, and likewise the mountains, as it is said
(Gen. vii. 19, 20), the rain, as is found upon calculation, must have
fallen at the prodigious rate of about thirty feet of water per hour I
And this, continually, for the space of forty days and forty
nights !
We find other difficulties also in the literal sense of this history,
growing out of the dimensions of the ark necessary to contain so
many creatures ; and the impossibility, according to the known
laws of mechanical forces, of constructing this immense vessel in
such a manner, that it would not fall to pieces of its own weight
on the slightest agitation or movement of the waters. But these
things we pass by ; and also other things stated in the Word, which,
if understood according to their obvious and litei'al sense, are man
ifestly contrary to true science.
We turn now to another class of texts, which appear to be of an
immoral character, and which would certainly not have been in a
book emanating from Infinite Wisdom and Love, if they mean pre-
ei.sely what they appear to affirm, and what they do affirm accord-
8

90 THE SACRED SCRIPTURE.
ing to the sense of the letter — and nothing more ; i. e., if there
be no internal sense.
In Judges iii. 16, it is recorded that the Lord raised up Ehud,
the son of Gera, to deliver the children of Israel from Eglon the
king of Moab. And in verse 21 we are informed that this Ehud
sheathed a dagger in the bowels of the Moabitish king, at the very
moment when pretending to offer him a gift. And this brutal and
treacherous deed, as appears from the literal sense of the history,
was committed with the divine sanction.
An act of a similar character is recorded in the next chapter,
where it is related that Sisera, the general of the army of Jabin,
king of Hazor, being defeated by Barak, "fled away on his feet to
the tent of Jael, the wife of Heber the Kenite ; for there was peace
between Jabin the king of Hazor and the house of Heber the Ke
nite. And Jael (who was the wife of Heber the Kenite) went out
to meet Sisera, and said unto him. Turn in, my lord, turn in to me ;
fear not." Accordingly Sisera accepted her proffered protection
and hospitality ; and when, through much weariness, he had fallen
asleep in her tent, we are told, " Then Jael, Heber's wife, took a
nail of the tent, and took a hammer in her hand, and went softly
unto him, and smote the nail into his temples, and fastened ii into
the ground (for he was fast asleep and weary) : so he died." (iv.
21.) And was any condemnatory sentence pronounced upon Jael for
this barbarous and most treacherous deed ? So far from it, we
read in the next chapter (v. 24), " Blessed above women shall Jael
the wife of Heber the Kenite be : blessed shall she be above women
in the tent." Thus, according to the letter of the text, this infam
ous deed receives the divine approbation.
Again : Where the entrance of the children of Israel into the
promised land is spoken of, it appears that they were commanded
by Jehovah, not only to make no covenant with the Canaanites,
but to " smite them, and utterly destroy them, and show no mercy
unto them." (Deut. vu. 2.)
We are told also (1 Sam. xiu. 14) that David was " a man after
God's own heart;" yet we learn from another passage (2 Sam.
xi. 2, 5), that he was g-uilty of both adultery and murder.
Likewise concerning Jacob, we find it written (Gen. chap, xxviii),
that the Lord would be with him', and would keep him in all places
whither he should go : and that in him and in his seed, all the fami
lies of the earth should be blessed. Yet we learn from the history
of this p<itriarch that he had two wives and two concubines. And

NECESSITY OF A SPIRITUAL SENSE. Pi
from his example, taken in connection with that of most of the '
Jewish worthies and kings. Dr. Madan, a clergyman of the Church
of England, has endeavored to prove that polygamy and concu
binage are aUowable to Christians, and has published a book on
the subject.
Now is it strange, while Christians adhere to the literal sense,
and are unwilling to admit the existence of any other sense in the
Sacred Scripture, that they should be charged with blasphemy, as
they have been by the infidel, for receiving the record of these and
other similar transactions as the Word of God ?
Again : there are many things in the Word, which, understood
according to the mere sense of the letter, appear trivial, unimport
ant, and wholly unworthy the Divine Mind. For example, we
read in Deuteronomy " If a bird's nest chance to be before thee in
the way in any tree, or on the ground, [whether they be] young
ones or eggs, and -the dam sitting upon the young or upon the
eggs, thou shalt not take the dam with the young : thou shalt in
any wise let the dam go, and take the young to thee ; that it may
be well with thee, and that thou mayest prolong thy days." Again :
" Thou shalt not wear a garment of divers sorts — of woolen and
linen together. Thou shalt not make thee fringes upon the four
quarters of thy vesture wherewith thou coverest thyself." (xxii.
6,7, 11, 12.)
Then the whole book of Leviticus, and much of Exodus, Num
bers, and Deuteronomy, are filled with directions forthe performance
of ceremonies, which, in themselves considered, seem very unim
portant. Sometimes whole chapters contain notuing but precepts
concerning what kind of food the servants should eat, and what
kind of clothing they should wear, as in Leviticus xi. ; Exodus
xxviii. See, moreover, what exact instructions are given concerning the
tabernacle (Ex. chap. xxv. to xxxi.) — its shape, dimensions, and
manner of construction, and the form and size of its vessels. How
minute and particular also are the directions in regard to sacrifices ;
prescribing not only the kind of animal or thing to be offered for
certain offences, but also the manner of slaying and preparing it.
Likewise in the Prophets we find things which appear exceedingly
trivial and unmeaning. In Ezekiel for example, the Lord commands
the prophet to shave his head and beard with a sharp knife or
barber's razor, to weigh the hair in balances and divide it : then to
burn a third part with fire in the midst of the city, when the days

1)2 THE SACRED SCRIPTURE.
of the siege were fulfilled ; to take a third part and smite about it
with a knife, and to scatter a third part in the wind. And after
ward it is added, " Thou shalt also take thereof a few in number
and bind them in thy skirts :" i. e. a. few of the hairs, after three
thirds have already been disposed of! — for this is what is said in
the literal sense.
I might easily multiply examples of this kind ; but it is unne
cessary. They are doubtless familiar to the minds of all.
Now it is chiefly upon the occurrence of passages like these, that
the infidel grouncis his objections to the Sacred Scripture as the
Word of God. And notwithstanding the number of learned and
able defenders which the Bible has found, I am free to confess that
all the objections which have been, or may be, raised against it, as
a divinely inspired composition, have not been, and in my opinion
cannot be, fairly answered, without admitting the existence of an
internal sense — a sense within and above that of the mere letter.
It is, indeed, true, that none can doubt the divine character and
origin of the Word, who have ever experienced its regenerating influ
ence upon their hearts ; yet many pious men, and even ministers
of the gospel, have perceived and felt the difficulty arising from the
occurrence in the Scripture of passages like those we have just
noticed. And how have modern commentators sought to escape
this difficulty ? Not by admitting that they did not understand
these passages, as short-sighted and erring men should, and as men
of true humility would, nor by elevating their thoughts above the
letter to the spirit of the Word — looking within the veil for purer
truth than that which appears on the surface — but by reducing
their idea of inspiration to the lowest possible standard. Instead
of trying to elevate their minds to the Lord, they have sought to
reduce Him and his Truth to the measure of their natural under
standing. Thus they degrade the Word of God to the level .of a
mere human composition, by seeking a principle of interpretation
which shall make its teachings square with their own gross and carnal
conceptions. In the very arguments which have been offered in
proof and in defense of the inspiration of the Sacred Oracles, the
authors have admitted their inspiration to be of such a kind, that
the sacred penmen might sometimes affirm what is positively false,
or what is contrary to true science and sound morality !
Such is the unwise and unsafe position which Christian advocates
have assumed in these latter times, in order to maintain the general
credibility of the Sacred Scripture.

NECESSITY OF A SPIRITUAL SENSE. 93
Suppose a beautiful and fertile country to be surrounded by a
mud wall, which protects it on all sides against the encroachments
of the sea. Would it be wise when the sea is seen rising, to dig
a trench through that wall, lest it should be swept away by the
swelling tide ? The wall, indeed, might be preserved in this way;
but to little purpose, for the country would be desolated. Such a
trench have they dug (unconsciously no doubt) through the walls
around the Word and the Church, who have reduced the standard
of divine inspiration so low, as amounts to a virtual denial of any
inspiration whatever. And through that trench, even now, are the
floods of infideUty rolling with fearful and desolating surge.
Am I speaking extravagantly or unadvisedly in what I say of
the low standard to which the advocates of Christianity have
reduced the inspiration of the Word ? Hear, then, some of these
advocates themselves on the subject.
One of the most eminent theologians in this city [New York],
in a tract published not long ago (the express design of which was
to silence or convince unbelievers, and defend the Sacred Scripture
from all cavil), expresses himself thus : * "It is from rash posi
tions on this subject that the advocates of a revelation expose
themselves to the strongest attacks of infidelity. The Scriptures
are not the actual communication made to the minds inspired from
above. • • • • They are not the actual Word of God, but they are
a ' record of the Word of God.' " And this writer further adds :
" If there ever were productions which showed the free and fer
vent workings of human thought and feeling, they are our Sacred
Records. • • • • But the things [in them] which we have to deal
with are words ; they are not divine symbols of thought." And
again : "If we open almost any book, especially any book written
in a fervent and popular style, we can perceive on accurate analy
sis, that some things were hastily written, some things negligently,
some things not in the exact logical order of thought ; that some
things are beautiful in style, and others inelegant ; that some
things are clear, and others obscure or ' hard to be understood.'
And do we not find all these things in the Scriptures ? "
And this is the way which this writer would propose (a very
easy way, indeed), of getting over the difficulty presented by such
texts as those already cited. He would have us consider that the
* Tract by Rev. Orville Dewey, D. D., entitled, " Belief and Un
belief."

94 THE SACRED SCRIPTURE.
men who wrote thf) Word of God, like the writers of any other
books, sometimes wrote in haste, and sometimes with negligence ;
and hence, like any other writers, they were liable sometimes to
make mistakes, sometimes to contradict themselves and the truths
of science, and sometimes to write in an obscure and unintelligible
manner. Consequently he would have us refer all the apparent
contradictions and discrepancies in the Word — everything in fine
which does not appear to «« consistent with Divine Wisdom — not
to any defect of understanding in ourselves, but to haste and negli
gence, or a partial and deficient inspiration, in the writers.
Now I ask how much lower kind of inspiration can possibly be
conceived of than this ? I ask if the idea concerning the Sacred
Scripture which this language clearly conveys, be not such as does
virtually deny to them any inspiration whatever ? — or, at least,, any
above that which belongs to every human composition ? He would
have his readers infer that there is no meaning in the Word within
or above its obvious and literal sense — that passages which appear
to be contradictory, are really so, and that apparent mistakes are
real mistakes of the inspired penmen. What, then, I would ask,
becomes of their inspiration ? And with what propriety can their
writings be called inspired, or God-breathed?
Nor is this writer alone in his low views of the inspiration of the
Scripture. By no means. The Rev. Dr. Palfrey, late Professor
of BibUcal Literature in the University of Cambridge (Massachu
setts), in his "Academical Lectures on the Jewish Scriptures," de
nies most emphatically everything like inspiration to the Penta
teuch ; for he makes Moses and not God, the author of these books :
" I apprehend," says he, " that when a law is announced, prefaced
by such words as ' the Lord spake unto Moses,' it is by no means
necessary to understand the arrangement to have originated (so to
speak) in the Divine Mind, and then dictated to the Jewish leader,
to be by him promulgated. In my view, the force of the language
is equally well met, if we understand, when other considerations
would incline us so to do, that the plan was a plan of Moses, who, by
being encouraged to act on this kind of responsibility, would be in
all respects better qualified for his office as leader of the people ;
that having been devised by him, it was submitted for the divine ap
proval ; (!!) and that (this approval obtained) it was announced, in
such words as I have quoted, as resting on the divine authority."
— (Lect. vii., p. 145-6.)
Again this writer says :
" The principle of interpretation, thus ascertained, is of obvious

NECES.SITY OF A SPIRITUAL SENSE. 95
importance. When we read, 'The Lord said unto Moses, Establish
and promulgate such or such a law,' if that law appears to us trivial,
or not thoroughly well devised to meet its end ; if we find even
that it actually requires afterwards, on experiment, to be qualified,
or extended, or repealed, we are not debarred from supposing that
it had its origin in the imperfect wisdom of Moses, and that he was
but permitted to adopt it in order that he might perceive its im
perfections, and learn the political wisdom which his station de
manded, in seeing what defects it had failed to supply, and how a
better measure was to be devised." — {Ibid, p. 147-8.)
Thus, in the opinion of this learned critic, the first five books of
the Old Testament, because they contain some things which appear
to us trivial, are to be regarded as a mere human production ; — as
having no higher kind of inspiration than that which belongs to
profane history, or to any human composition ; for " they had their
origin in the imperfect wisdom of Moses."
Similar views with regard to the New Testament also, have
been expressed by recent theological writers. In a work published
at Philadelphia in 1838 by the Rev. W. H. Furness, entitled " Jesus
and His Biographers, oi^Remarks on the four Gospels," the writer
plainly denies the divine inspiration of the Gospels, and declares
them to be merely the productions of men ; of honest men indeed,
yet liable to the prejudices, imperfections, and mistakes of men in
general. Speaking of the account given in the Evangelists of the
miraculous conception of our Lord, this writer says :
" Now there is an improbability of the truth of this account, aris
ing from its very unusual and extraordinary character, which, how
ever, is not decisive. We cannot conclude upon this ground alone
that the account is false." (p. 105.) And on the next page :
" There is an improbability in this account, resulting from another
and more specific cause. It arises from the common disposition of
the world to magnify the circumstances of the birth and childhood
of distinguished men ; to believe, that, upon their first coming on the
stage of life, supernatural appearances were visible, unearthly agents
busy, — ^that, '  At their nativity
The front of heaven was full of fiery shapes.
Of burning cressets ; and at their birth,
The frame and huge foundation of the earth
Shak'd like a coward.'
"Alexander would have had it believed that he was the son of
Jupiter ; and Pythagoras was reported to he the child of Apollo."
(p. 106-7.)

96 THE SACRED SCRIPTURE.
Here, everything like inspiration is denied. This writer sup
poses the Evangelists to have taken up a vulgar report, which they
believed to be true, but which was not, and to have recorded it for
Uteral fact. Auid he endeavors to explain their account of the
Lord's nativity, by referring it to " the common disposition of the
world to magnify the circumstances of the birth and childhood of
distinguishecl men ! " And so he leaves his readers to infer, that
Jesus Christ was not the Son of God, any more than Alexander
was the son of Jupiter, or Pythagoras the child of Apollo !
But in another part of the same work, the human origin and
consequent imperfection of the Gospels, is asserted still more openly.
The writer says :
" Receiving the sketches that have come down to us, of the life
of Jesus as simple human histories, the productions of honest and
intelligent men, while we acknowledge their substantial truth, we
cannot possibly avoid admitting the liability of their authors to error.
To hold the Gospels to be human compositions, and, to maintain
their absolute freedom from mistake, are ideas wholly irreconcilable.
For it is of the nature of everything human to be marked with imper
fection. But because these writings, being human, are necessarily
imperfect, to assert that they lose all claim to trustworthiness, is a very
precipitate and dangerous conclusion. A perfect human work is, in
strict terms, not an impossibility but an absurdity. We might as well
speak of a perfect imperfect work. The pretension, therefore, of any
book to absolute perfection, might justly provoke skepticism, and 'cast
ominous conjecture on its whole success.' On the other hand, the
very imperfections of any human work, taking their form from the
time and place of the writer, from his character and the nature of the
subject of which he treats, aid us in determining the extent of his
credibility. The strongest argument for the truth of the Gospel nar
ratives is found, as I have endeavored in the foregoing pages to show,
in the marks of human nature, in the traces, everywhere visible
throughout these remarkable histories, of human minds, honest and
intelligent, and yet impressed by the institutions, partaking of the
opinions and prejudices of a certain period and country, and affected,
in various ways, more or less powerfully, by the very facts they narrate.
We are not then to be dismayed at the slightest appearance of mis
statement in works which we acknowledge to be productions of men.
The thing is inevitable." (p. 96, 97.)
Such are the views of inspiration which are entertained in our
times by some of the professed expounders of the Sacred Oracles
A.nd are they not such as imply, in the minds of those who hold

NECESSITY OF A SPIRITUAL SENSE. 97
them, a complete denial of the divine origin of the Scripture ?
And if it be said that these are the views of only a few bold and
rash expositors, our reply is, that, however this may be, we think
a penetrating mind can hardly fail to discover thSir germ wrapped
up in the commonly received maxims, that " the Bible has but one
sense, and that the plain, obvious, literal sense ; " and that the
book " is fully interpreted, when the exact mind of each writer is
unfolded." (See Prof. Stuart's "Hints on the Interpretation of
Prophecy.") And the following from the Rev. Theodore Parker's
" Discourse of Religion," we regard as only the complete unfold
ing of this very germ : " This general thesis may be laid down
and maintained : Every book of the Old Testament bears distinct
marks of its human origin ; some of human folly and sin ; all vf
human weakness and imperfection." And again: " If we look into
the Bible in a general way, as into other books, we find facts which
force the conclusion upon us, that the Bible is a human work, as
much as thg Principia of Newton or Descartes."
The writer is forced to this conclusion, because, adopting the
commonly received maxim of one sense, and that the obvious, literal
sense, he finds in the Bible, as he says, " conflicting histories which
no skill can reconcile with themselves nor with facts : Prophecies
that have never been fulfilled, and from the nature of things never
can be : Stories that make God a man of war, cruel, capricious,
revengeful, hateful, and not to be trusted : Amatory songs, selfish
proverbs, skeptical discourses, and the most awful imprecations
human fancy ever clothed in speech." (p. 324, '6, '8.) This is
the full flowering of that germ, which may be seen in greater or
less development on every branch of the old theological tree.
Let us now turn from the low, and as I conceive, utterly false
views of the written Word, and endeavor if possible to ascertain
from the Scripture itself what kind of inspiration really belongs to
it. On this point, we will let the Word bear witness for itself.
In the first place, then, I remark, that the Scripture claims to be
The Word op God. In the books of Moses it is repeatedly said,
that " the Lord spake unto Moses, saying," (fee. ; and likewise,
that " Moses wrote all the words of the Lord." Also in the
prophets we find this expression very often made use of, "The
Word of the Lord came unto me, saying."
Moreover, the Lord himself, when on earth, frequently called
the Scripture The Word of God. For example, after quoting a
pa.ssage from the law of Moses, concerning the duty of honoring
9

98 THE SACRED SCRIPTURE.
father and mother, He then tells the Jews, that, because they dis
regarded this precept, they made The Word of God of none effect
through their tradition. (Mark vii. 13.) Again, on another occa
sion, when the Jews were ready to stone Him because He said, " I
and the Father are one," the Lord replied, " Is it not written m
your law, I said ye are gods? If he called them gods to whom
the Word of God came ('and the Scripture cannot be broken), say
ye of Him whom the Father hath sanctified and sent into the
world. Thou blasphemest ; because I said, I am the Son of God ? "
(John X. 34, 35, 36.) Now, the words which are here said to be
written in the law, are found in Psalms Ixxxii. 6 ; which proves
that the book of Psalms is included in what the Lord calls " the
law." And the Greek word MsBiiivai (luthenai), which is here
translated broken, signifies to loosen, dissolve, or weaken any bond
or obligation. Hence by these words, "and the Scripture cannot
be broken," is meant that its authority is not to be called in ques
tion, or the obligation to obey its precepts is not to be denied.
Here, then, it is affirmed by the very highest authority, not only
that the Scripture is the Word of God, but that its authority is not
to be weakened, or on any account impugned.
Again : when the Lord was upon earth, in what manner did
He treat the Old Testament Word, whenever He spoke of it or
quoted passages from it ? Do we anywhere find Him saying, as
modem commentators have said, that Moses and the prophets were
mistaken in regard to some things ? That some things were hastily
written, and some things negligently ? Or that the writers were
not inspired in respect to everything which they professed to utter
by divine dictation ? On the contrary, does He not tell the Jews
that they erred, not knowing the Scripture ? (Matt. xxii. 29.) Does
He not say that Moses and all the prophets [by which is denoted
the Scripture] wrote concerning Himself ? (Luke xxiv. 27 ; John
V. 46.) Does He not declare that they [the Jews] taught for
doctrines the commandments of men, and had thus rendered the
Word of God of none effect through their tradition ? (Matt. xv.
6, 9 ; Mark vn. 13.) And does He not assert the plenary divine
inspiration of every part of the Old Testament Scripture, when
He says, " Think not that I am come to destroy the law or the
prophets ; I am not come to destroy but to fulfill (i. e. to fill out
by revealing somewhat of its genuine sense — its fullness of mean •
ing, which they did not understand). For verily I say unto you,
until heaven and earth pass, one jot or one tittle shall in no wise pass

NECESSITY OF A SPIRITUAL SENSE. 99
from the law till all be fulfilled. Whosoever, therefore, shall
break \i. e. shall weaken the authority of] one of these least com
mandments, and shall teach men so, he shall be called the least in
the kingdom of heaven." (Matt. v. 17, 18, 19.)
Certainly we can have no higher authority for affirming, nor
stronger evidence than these texts afford us for beUeving, that the
Scripture, is indeed, what it claims to be, without any qualification —
The Word op God ; and that not one iota is ever to be set aside,
or to "pass from the law."
Now the Word of God, taken in an unquaUfied sense, evi
dently means an expression of the mind or of the wiU of God.
" All thought, speech, and writmg," says Swendenborg, " derives
its essence and life from him who thinks, speaks, and writes — the
man, with all that he is, being therein ; but in the Word, the
Lord alone is." The Word of God therefore, if it be reaUy, what
the terms import, an expression of the Divine Mind, must be filled
with illimitable treasures of sacred knowledge. The love and the
wisdom of God must pervade every part of it, just as the spirit or
life of man pervades every part of his body, even his fingers and
finger nails. And in this conclusion we are sustained by these
words of the Apostle, " All Scripture is given by inspiration of
God." (2 Tim. iu. 16.) The words "given by inspiration of God,"
are expressed in Greek by the single term ^soTtuevtsro; (theopneustos)
which literally signifies God-breathed. If, therefore, all Scripture be
really God-breathed, there cannot of course appertain to it anything
of the errors, limitations, or infirmities of man's understanding. It
must be infinite, perfect, divine, in every part. But how are
we to reconcile this conclusion with such passages as have already
been quoted from the Word ? Impossible — without admitting the
existence of a sense within and above that of the letter. This in
ference, I think, is clearly deducible from what has already been
said. But there exist other difficulties in relation to the written Word,
which furnish additional proof of the necessity of admittii^g an
internal sense.
Every one who is at all famiUar with the Sacred Oracles, knows
that they contain numerous passages, which, to his mind, are per
fectly dark ; passages which he either does not understand, or
which do not contain any meaning whatever. He knows that some
of the historical parts of the Word, portions of the Psalms, much
of the Prophets, and nearly all the book of Revelation, convey to

100 THE SACRED SCRIPTURE.
his mind no intelligible idea; and are, moreover, of such a character,
that, agreeably to the principles of interpretation generally ao-
Itaowledged, any meaning or no meaning can be extracted from
them, according to the genius or fancy of the interpreter. Let a
few examples of this kind be cited by way of illustration.
" In Judah is God known ; his name is great in Israel. In Salem
also is his tabernacle, and his dwelling-place in Zion. There brake
He the arrows of the bow, the shield, the sword, and the battle. Thou
art more glorious and excellent than the mountains of prey. The stout
hearted are spoiled, they have slept their sleep ; and none of the men
of might have found their hands. At thy rebuke, O God of Jacob,
both the chariot and horse are cast into a dead sleep." (Ps. Ixxvi.)
Now will any one, unacquainted with the internal sense of the
Word, or with the Science of Correspondences, say that he derives
from this passage an intelligible idea ? Or would any two such
persons be likely to agree in regard to its meaning ?
Again in Ezekiel, chapter xxxix:
" And thou Son of Man, thus saith the Lord God, Speak to the fowl
of every wing, and to every beast of the field. Assemble yourselves,
and come, and gather yourselves on every side to my sacrifice, that I
do sacrifice for you, [ even ] a great sacrifice upon the mountains of
Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh
of the mighty, and drink the blood of the princes of the earth, of rams,
of lambs, and of goats ; of bullocks, all of them fatlings of Bashan.
And ye shall eat fat till ye be full, and drink blood till ye be drunken, of
my sacrifice which I have sacrificed for you. Thus shall ye be filled at
my table with horses and chariots, with mighty men and all men of
war, saith the Lord God."
It may be said that this passage does convey an intelligible idea ;
that it describes a great feast prepared by the Lord God, especially
for all the birds and beasts. The prophet is divinely commissioned
to extend to them the invitation, and they are to come and eat, not
only the men and horses, but also the chariots 1 But although the
idea here conveyed in the literal sense be intelligible, I ask, if it
be rational?
Again in Habakkuk, chapter in :
" God came from Teman, and the Holy One from mount Paran.
Selah. His glory covered the heavens, and the earth was full of his
praise. And his brightness was as the light ; he had horns coming
out of his hand ; and there was the hiding of his power. Before him
went the pestilence, and burning coals went forth at his feet. He stoo('

NECESSITY OP A SPIRITUAL SENSE. 101
and measured the earth : he beheld, and drove aspnder the nations ;
and the everlasting mountains were scattered, the perpetual hills dia
bow. -* * * * Thou didst cleave the earth with rivers. The
mountains saw thee, and they trembled : the overflowing of the water
passed by : the deep uttered his voice, and lifted up his hands on high.
The sun and moon stood still in their habitation : at the light of thine
arrows they went, and at the shining of thy glittering spear."
Again in the Revelation, chapter vi :
"And I saw when the Lamb opened one of the seals ; and I heard
as it were the noise of thunder, one of the four beasts, saying. Come
and see. And I saw, and behold a. white horse : and he that sat on
him had a bow ; and a crown was given unto him : and he went forth
conquering and to conquer. And when he had opened the second seal,
I heard the second beast say. Come and see. And there went out
another horse [that was] red ; and [power] was given to him that
sat thereon to take peace from the earth, and that they should kill one
another : and there was given unto him a great sword. And when
he had opened the third seal, I heard the third beast say. Come and see.
And I beheld, and lo, a black horse ; and he that sat on him had a pair of
balances in his hand. And I heard a voice in the midst of the four beasts,
say, A measure of wheat for a penny, and three measures of barley for
a penny; and see thou hurt not the oil and the wine. And when he had
opened the fourth seal, I heard the voice of the fourth beast say, Come
and see. And I looked, and behold a pale horse ; and his name that
sat on him was Death, and hell followed with him : and power was
given unto them over the fourth part of the earth, to kill with sword,
and with hunger, and with death, and with the beasts of the earth."
Again, in chapter ix :
"And the fifth angel sounded, and I saw a star fall from heaven
unto the earth : and to him was given the key of the bottomless pit.
And he opened the bottomless pit : and there arose a smoke out of the
pit, as the smoke of a great furnace ; and the sun and the air were
darkened by reason of the smoke of the pit. And there came out of
the smoke locusts upon the earth : and unto them was given power, as
the scorpions of the earth have power. And the shapes of the locusts
were like unto horses prepared unto battle ; and on their heads were
as it were crowns like gold, and their faces were as the faces of men.
And they had hair as the hair of women, and their teeth were as the
teeth of lions. And they had breastplates, as it were breastplates of
iron ; and the sound of their wings was as the sound of chariots of
many horses running to battle. And they had tails like unto scor
pions ; and there were stings in their tails : and their power was to
hurt men five months. And they had a king over them, which is the

102 THE SACRED SC!RIPTURE.
angel of the bottomless pit, whose name in the Hebrew tongue iis
Abaddon, but in the Greek tongue hath his name Apollyon."
Now, who that is unacquainted with the spiritual sense of the
Word, can derive from these passages an idea at once intelligible
and rational ? For, without a knowledge of correspondences, what
can be understood by horses coming out of a book, or by the key
of the bottomless pit being given to a star ? And how much there
is in the Word, which, without a spiritual sense, must forever re
main, as it is, wholly unintelligible !
" Without the spiritual sense," says Swedenborg, " it is impossible
for any one to know why the prophet Jeremiah was commanded to
buy himself a girdle, and not to draw it through the waters, but to
go to Euphrates, and hide it there in a hole in the rock (Jer. xiii.
1 — 7) ; or why Isaiah the prophet was commanded to loose the sack
cloth from off his loins, and to put off his shoe from off his foot,
and to go naked and barefoot three years (Isaiah xx. 2, 3) ; or why
Ezekiel the prophet was commanded to make a razor pass upon his
head and upon his beard, 'and afterwards to divide them, and to burn a
third part in the midst of the city, and to smite a third part with
the sword, and to scatter a third part in the wind, and to bind a
little of them in his skirts, and at last to cast them into the midst
of the fire (Bzek. v. 1 — 4) ; or why the same prophet was command
ed to lie upon his left side three hundred and ninety days, and upon
his right side forty days, and to make himself a cake of wheat, and
barley, and millet, and fitches, with cow's dung, and eat it ; and in
the mean time to raise a rampart and a mound against Jerusalem,
and besiege it (Ezek. iv. 1 — 16) ; or why Hosea was twice com
manded to take to himself a harlot to wife (Hosea i. 2 — 9 ; iii. 2,
3) ; with several other things of a like nature. Moreover, who can
know, without the spiritual sense, what is signified by all things ap
pertaining to the tabernacle ; as by the ark, the mercy-seat, the
cherubim, the candlestick, the altar of incense, the shew-hread on
the table, and the veils and curtains ? Or who would know, without
the spiritual sense, what is signified by Aaron's holy garments ; as
by his coat, his cloak, the ephod, the urim and thummim, the mitre,
and several things besides 1 Or, without the spiritual sense, who
would know what is signified by all those particulars which were
enjoined concerning burnt-offerings, sacrifices, meat-offerings, and
drink-offerings ; and also concerning sabbaths and feasts ? The
truth is, that nothing was enjoined, be it ever so minute, but what
was significative of something appertaining to the Lord, to heaven,
and to the church. From these few instances then it may be plainly
seen, that there is a spiritual sense in all and every part of the
Word."— (D. S. S. n. 16.)

NECESSITY OP A SPIRITUAL SENSE. 103
Nor can it be said that passages hke those above cited are to be
found only by long seeking. They occur frequently in almost
every part of the Sacred Volume. And it is well known that there
are no principles of interpretation commonly known and acknow
ledged, by a fair application of which we are able to elicit from
these and other similar portions of the Word, a clear, consistent,
and rational meaning. Almost every one is ready to acknowledge,
that, if such passages have any meaning, it is concealed under a
thick cloud.
But, says one, "There is enough of Scripture plain and simple
that we can understand ; why then should we be troubled about
portions which are cloudy or obscure?"
Suppose a man could see just well enough to enable him to walk
the street tolerably well without stumbling ; should we consider
him wise in refusing the gift of more light or better eyesight, which
would enable him not only to walk more securely, but also to read
and write ? By no means. Then, certainly, we are not wise in
refusing the gift — the precious gift — of a revelation which unfolds
higher and purer truth even in the simplest portions of God's
Word, at the same time that it renders the darkest parts lumi
nous and beautiful.
Still, if there be those who are perfectly satisfied with their
present attainments in spiritual knowledge — who have no desire
for a better understanding of the Word than they already possess
— who see therein all the truth that they desire to know, I have
only to say, that this New Revelation is not for them.
I trust no more need be added to prove the necessity of either
admitting an internal sense to the Word, or of utterly rejecting a
large portion of it at least, as the offspring of uninspired, erratic,
and even distempered minds. Nor need it here be intimated which
alternative a wise man will choose.
The sum of what has been said is this :
There are to be found in the Sacred Scripture some statements
which appear to contradict others ; some which appear to contra
dict the truths of science ; some which appear contrary to the
principles of pure morality ; some which appear unimportant and tri
vial ; and many, which, in the sense of the letter, are altogether irra
tional or unintelligible. In consequence of such appearances in
the letter of the Word, modern commentators, who are in the ac
knowledgment of no other than the apparent or literal sense, have

104 THE SACRED S(3RIPTURE.
adoptea such loose notions in regard to the inspiration of the Scrip
ture, as do virtually deny that it is really the Word of God.
But this title the Scripture claims for itself in many places ; and,
moreover, was frequently applied to the Old Testament by the
Lord himself when on earth. And not only so, but He has de
clared that its authority is unquestionable — that it cannot be brok
en — that not even the smallest part of it is ever to be abrogated :
" Till heaven and earth pass, one iota or one tittle shall in no wise
pass from the law, tiU all be fulfilled." And inasmuch as the literal
sense of many portions of Scripture cannot be reconciled with the re
peated declarations of the Lord, that it is the Word, of God, and hence
the very Divine Truth, we must either admitthat it contains a spirit-
u 1 sense within the letter, or else accuse the Lord of false affirma
tions, or a most heedless use of language.
In the course of my remarks I have not forborne to state frankly
and fully the difficulties to be encountered, according to the usual
mode of interpreting the Scripture. They are difficulties upon which
the infidel grounds his objections to the Bible as a special revelation
from God. And candor forces us to acknowledge, that, if there
be no other sense to the Scripture above that which is obvious and
apparent, these difficulties fire insuperable.
But let no one be alarmed for the Sacred Oracles, on account of
the difficulties that have been stated in this lecture. Let each
rather turn his eyes towards the Son of Man, who is now lifted up
in the wilderness. Let him come to the glorious truths of the
New Dispensation, before whose brilliant light these difficulties will
all vanish, and the clouds round about God's Word wiU gradually
melt away and disappear, like mists before the morning sun. Let
him rest assured, that, while multitudes are renderinsr void the law
by their low and false notions of inspiration — making the Word
of God of none effect by their traditions — the doctrines of the
New Church, like the Lord at His first advent, have come, not to
destroy one tittle of the law, but to fill it all out in the most emi
nent degree. They have come to reveal the divine fulness, order,
and perfection of (Jod's Word — breathing spirit and life into all
its minutest parts — and raising it from that powerless and death
like state, wherein the ignorance and wickedness of men have
entombed it.
No one who looks around upon the present aspect of the world,
can fail to perceive that a spirit of inquiry is abroad — of inquiry
upon all subjects — searching as the light of day, independent and

NECESSITY OF A SPIRITUAL SENSE. lOf
free as the mountain wind. This spirit is at once the offspring and
the harbinger of the new heavens and the new earth, which the
Lord is even now creating. Will this spirit stop at the boundaries
of science and art ? Will it satiate itself with the investigation of
natural phenomena alone ? No : never. This spirit will look — •
nay, is even' now looking — above and beyond nature, and is ask
ing to know the laws of the spiritual world, and the principles ac
cording to which the Sacred Scripture is composed. From the
great heart of Christendom there cometh a voice, which ere long
will be heard louder than seven thunders, inquiring : What does
the Word of God really teach ? In what sense is it inspired ?
Wherein does its divinity consist ? How are its apparent contra
dictions, discrepancies, trivialities, (fee, to be reconciled with the
idea that it is God's Word and not man's ? What are the true
principles of interpretation to be applied to the unfolding of its
spirit and life ? Are there any laws in its composition as fixed and
orderly as those according to which the grass grows or the plan
ets move ?
Such are the inquiries which the Christian world has already be
gun to make — inquiries which the old theology in vain essays to
answer. Multitudes, who have never expressed such interrogatories
in any form of words, are yet making them deep in their hearts,
though they may scarcely know it. And has the gracious Lord left
the world to hear in these inquiries nought but the sad echo of its
own voice ? No. He has answered, and more than answered
them all in anticipation in the truths now revealed for the use of
His New Church. Here He no longer speaketh in parables, but
shows us plainly of the Father.
May the Lord Jesus Christ open all our eyes, that we may " be
hold wondrous things out of His law."

LECTURE V.

THE SACRED SCRIPTURE  PROOFS OF THE EXISTENCE OF A SPIR
ITUAL SENSE.

"The words that I speak unto you are spirit and are life." — John VI. 63.
It is a common thing, when people are addressed upon the sub
ject of the New Dispensation, to hear them say : "We care no
thing about doctrines ; much less do we wish to be any man's disci
ples. We think it far the safer course to adhere to the Bible alone.
This, we believe, is the Word of God, and therefore an infalUble
guide to heaven. But as for Swedenborg, we know not with re
gard to his writings whether they be true or false — from heaven
or from hell. Hence we prefer to let them alone, and go directly
to the Word itself."
Did not men seek to excuse themselves for rejecting the Messiah
at His first advent, by a similar process of reasoning ? When on
one occasion the Lord had performed a notable miracle of healing
upon one who had been blind from his birth, the Jews were urgent
that the man who had been healed should tell how his eyes had
been opened. " One thing," says the man, " I know, that, whereas
I was blind, now I see." And upon their reiterating the inquiry,
'¦ He answered them, I have told you already, and ye did not hear.
Wherefore would ye hear it again ? Will ye also be his disciples ?
Then they reviled him and said. Thou art his disciple, but we are
Moses' disciples. We know that God spake unto Moses : [as for
this fello.y,] we know not from whence he is." (John ix. 27 — 29.)
On another occasion the Lord says to them ; " Search the Scrip
tures ; for in them ye think ye have eternal life : and these are
they which testify of me." (John v. 39.) And He further tells
them that even Moses, in whom they trusted, was their accuser :
"For had ye believed Moses," says He " ye would have believed
me ; for he wrote of me. But if ye believe not his writings, how
shall ye believe my words ? " (v. 46, 47.)
006)

EXISTENCE OF A SPIRITUAL SENSE. 107
But the Scripture does testify of the Lord at this His second
appearing in the truths of the New Jerusalem, as certainly and as
plainly as of His first advent. And we would say to those who en
deavor to excuse themselves for their neglect of the revelations
made for the New Church, upon the ground that the Scripture it
self is an all-sufficient guide, that if they really believed the Scrip
ture to be divinely inspired, they would believe this new revelation
also ; for the Scripture speaks of this revelation — does actu
ally foretell this second and glorious appearing of our Lord ;
and every page of the writings of Swedenborg bears witness that
the doctrines of the New Jerusalem are by no means the offspring
of any man's self-derived intelligence, but are from Him who is
" the Way, the Truth, and the Life." And all who come to a ra
tional understanding of the truths herein revealed, and who live
according to them, may know of these New Doctrines whether they
be of God, or whether Swedenborg speaks of himself.
In my last lecture I endeavored to show, from the Sacred Scrip
ture itself, the necessity of either admitting the existence of an in
ternal sense, or of rejecting many portions of it at least, as possess
ing no proper divinity or inspiration. To this end, therefore, seve
ral passages were adduced, which evidently cannot be true in their
strictly literal sense. For it was shown that some passages, ac
cording to the sense of the letter, contradict others ; that some
contradict the truths of science ; that some are opposed to pure
morality ; and that others are exceedingly trivial and unimportant ;
and also that many passages convey no intelligible idea whatever.
But inasmuch as the Lord Himself has declared that " the Scrip
ture cannot be broken," and that "it is easier for heaven and
earth to pass than for one tittle of the law to fail," we are forced
to the conclusion that there must be, in many parts of the Word, an
internal or spiritual sense. And if we admit that such a sense
exists in certain portions, we must also admit that it exists through
out ; otherwise we must deny that there belongs to the Word
of God anything of the order and uniformity which appertain to
His works. And this were nothing less than to deny that it is a
divine composition.
But because it has been shown that many parts of Scripture
cannot be true in the Uteral sense, let it not be supposed that the
New Church rejects or lightly esteems the letter of the Word. On
the contrary, it entertains the highest reverence for the letter ; not,
however, on account of what it is in and of itself alone, but on

108 THE SACRED SCRIPTURE.
account of that pearl of infinite value, which it contains within its
bosom. The use of the literal sense, and the estimation in which
this sense is held by the New Church, may be seen in the following
extracts from Swedenborg.
" In the Word, which is a divine work expressly given for the
salvation of mankind, the ultimate sense, which is natural and is
called the literal sense, is the basis, continent, and firmament of the
two interior senses. Hence it follows, that the Word without its
Uteral sense, would be like a palace without a foundation ; that is,
like a palace in the air and not on the ground, which could only he
the shadow of a palace, and must vanish away ; also, that the
Word, without its literal sense, would be hke a temple, in which
are many holy things, and in the midst thereof the holy of hoUes,
without a roof and walls to form the continents thereof ; iu which
case its holy things would be plundered by thieves, or be violated
by the beasts of the earth and the birds of heaven, and thus be
dissipated. In the same manner, it would be like the tabernacle,
in the inmost place whereof was the ark of the covenant, and in
the middle part the golden candlestick, the golden altar for
incense, and also the table for shewbread, which were its holy
things, without its ultimates, which were the curtains and veils.
Yea, the Word without its Uteral sense, would be like the human
body without its coverings, which are called skins, and without its
supporters, which are called bones, of which, supposing it to be
deprived, its inner parts must of necessity be dispersed and perish.
It would also be like the heart and the lungs in the thorax
deprived of their covering, which is called the pleura, and their
supporters, which are called the ribs ; or like the brain without its
coverings, which are called the dura and pia mater, and without its
common covering, continent and firmament, which is called the
skull. Such would be the state of the Word without its literal
sense ; wherefore it is said in Isaiah, that 'the Lord will create upon
all the glory a covering.' " — 7). S. S. n. 32-3.
" The Word is pre-eminently the Word in its literal sense ; for
in this sense, spirit and life are inwardly contained ; and this is
what the Lord meant when He said, ' The words which I speak
unto you, they are spirit and they are life,' (John, vi. 63) ; for the
Lord spake these words before the world, and in the natural sense.
The celestial and spiritual senses are not the Word without the
natural sense, which is the sense of the letter ; for in such case they

EXISTENCE OF A SPIRITUAL SENSE. 109
would be like spirit and Ufe without a body ; or, as was said above,
like a palace which has no foundation.
" The truths of the Uteral sense of the Word are, in some cases,
not naked truths, but only appearances of truth, and are like
similitudes and comparisons taken from the objects of nature, and
thus accomodated s^ brought down to the apprehension of simple
minds and of children. But whereas they are at the same time
correspondences, they are the receptacles and abodes of genuine
truth ; and they are Uke containing vessels, — like a crystalline cup
containing excellent wine, or a silver dish containing rich meats ; or
they are like garments clothing the body, — like swaddling clothes
on an infant, or an elegant dress on a beautiful virgin : they are also
like the scientifics of the natural man, which comprehend in them
the perceptions and affections of truth of the spiritual man. The
naked truths themselves, which are included, contained, attired,
and comprehended, are in the spiritual sense of the Word, and the
naked principles of good are in its celestial sense."* — ib. n. 39.
Thus we see that the Uteral sense of the Word is not rejected or
undervalued by Swedenborg, but is regarded as a vessel which
contains the things of spirit and of Ufe. The letter is the foundation
on which the internal senses rest, and the medium through which
these senses are brought down and accomodated to man's state of
reception. It is a kind of material body to the Word, by means
of which the divine Soul or Spirit within holds communication with
human minds, just as our material bodies are the media through
which our spirits hold intercourse with one another here on earth.
Nor is it taught in the writings of the New Church that no part
of Scripture is true in its literal sense. On the contrary, these
writings admit that much of the Old Testament contains a true
history of things which actually occured as therein recorded ; that
the history of the Lord's advent, of his teaching, miracles, and
* It is taught in the Doctrine concerning the Sacred Scripture by Emanuel
Swedenborg, that " there is a sense still more interior (than the spiritual)
which is called Celestial ; but this sense cannot easily be unfolded, not being
so much the object of intellectual thought as of will-affection. The true
ground aud reason why there is in the Word a sense still more interior, which
is called celestial, is, because from the Lord proceed Divine Good and Divine
Truth — Divine Good from his Divine Love, and Divine Truth from his Divine
Wisdom ; each is iu the Word, for the Word is the Divine Proceeding. It is
on this account that the Word imparts life to those that read it under holy
influence." (n. 19.)

110 THE SACRED SCRIPTURE.
death, is literally true. But these writings also teach, that even
those portions of the Word which contain true history have an
internal sense, which is vastly more important, and on account of
which the history was written. The spiritual sense is the principal
thing regarded in the history. Consequently wherever the history
departs in any instance from facts as they actually occured, it is in
accommodation to the spiritual sense, to which the letter is held
subordinate, and must always bend.
But if there be any, who are not in a state to receive the spiritual
sense of the Word as revealed by Swedenborg, and who would
feel pained on discovering that the Scripture is not all literally
true, we have no desire to disturb their minds. The New doctrines
are not for them. And it is much better that they should believe
the Word to be all true according to the letter — that they should
believe in contradictions, or (which perhaps is oftener the case)
think nothing about them, nor be troubled with parts which they do
not understand, than that their faith in the Scripture as a special
revelation from God, should be in any degree impaired.
Having in the preceding lecture, proved the necessity of admitting
an internal sense, I design in this to show that there actually is such
a sense in the Divine Word.
But some, perhaps, may ask. If this be so, why have not some
of the great and good men in the Christian Church believed and
taught it ? For if it be possible to prove from Scripture not only
the necessity, but the actual existence of an internal sense, we
should suppose that the fact itself would have been noticed and
acknowledged by some, at least, of the former Church ; although the
precise character of this internal sense, and the principles according
to which it is to be developed, might not have been understood.
This was the case in respect to the Lord's first advent. The Jews,
relying on the promises contained in their Scriptures, were in the
acknowledgment that a Messiah was to come, although they did not
understand in what character He would appear, nor what kind of a
kingdom He was coming to establish. Now if the Word really
contains a spiritual sense, and does itself actually bear testimony to
the existence of such a sense, why, it may fairly be urged, has
there not been at least some general or confused notion of it in the
first Christian Church ?
Before proceeding, therefore, to our Scripture argument in
proof of the existence of an internal sense, it may be expedient
briefly to consider this question ; to see if some of the great minds

EXISTENCE OF A SPIRITUAL SENSE. Ill
in the first Christian Church have not had a pretty strong convic
tion that there is a deeper meaning to the Word, or to some parts
of it at least, than that which is contained in the sense of the
letter. Bishop Home, in his " Introduction to the Critical Study and
Knowledge of the Holy Scriptures," (a work of standard authority
and in high repute among biblical scholars), has the following re
marks on the interpretation of Scripture :
"All our ideas are admitted through the medium of the senses,
and consequently refer in the first place to external objects ; but
no sooner are we convinced that we possess an immaterial soul or
spirit, than we find occasion for other terms, or, for want of these,
another application of the same term to a different class of ob
jects ; and hence arises the necessity of resorting to figurative and
spiritual interpretation." (Vol. II. pt. 2. chap. ii. § 6.)
In the same chapter and section this learned author speaks of
the necessity of admitting a mystical or spiritual interpretation in
the following terms :
" But independently of the able argument a priori,''' here cited,
in favor of the mediate, mystical, or spiritual interpretation of the
Scriptures, unless such interpretation be admitted, we cannot avoid
one of two great difficulties ; for, either we must assert that the
multitude of applications, made by Christ and His Apostles, are
fanciful and unauthorized, and whoDy inadequate to prove the
points for which they are quoted ; or, on the other hand, we must
beUeve that the obvious and natural sense of such passages was
never intended, and that it was a mere iUusion. The Christian
will not assent to the former of these positions ; the philosopher
and the critic will not readily assent to the latter."
This writer also considers the spiritual sense as superior to the
literal in point of dignity and importance. '• The Uteral sense,"
he says, "it has been well observed, is undoubtedly first in point
of nature, as well as in order of signification ; and consequently,
when investigating the meaning of any passage, this must be as-
¦ certained before we can proceed to search out its mystical import ;
but the true and genuine mystical or spiritual sense excels the
Uteral in dignity, the latter being only the medium of conveying
the former, which is more evidently designed by the Holy Spirit.
• Reference is here made to the argument of Dr. Clarke, quoted page 112

I 1 2 THE SACRED SCRIPTURE.
For instance, in Numbers xxi. 8, 9, compared with John iii. 1 4, the
brazen serpent is said to have been lifted up, in order to signify
the lifting up of Jesus Christ, the Saviour of the world ; and con
sequently that the type might serve to designate the antitype."
(Vol. II. pt. 2. chap, vi.)
Dr. John Clarke, in his " Inquiry into the Origin of Evil," in
the foUo collection of Boyle's Lectures, vol. iii. p. 229, says :
" The foundation of religion and virtue being laid in the mind
and heart, the secret dispositions and genuine acts of which are
invisible, and known only to a man's self, therefore the powers and
operations of the mind can only be expressed in figurative terms
and external symbols. The motives also and inducements to prac
tice are spiritual, s jph as affect men in a way of moral influence,
and not of natural efficiency ; the principal of which are drawn
from the consideration of a future state ; and consequently these
likewise must be represented by allegories and simiUtudes taken
from things most known and familiar here. And thus we find in
Scripture the state of religion illustrated by all the beautiful images
wo can conceive. In the interpretation of places, in which any of
these images are contained, the principal regard is to be had to
the figurative or spiritual, and not to the literal sense of the words:
From not attending to which, have arisen absurd doctrines and
inferences, which weak men have endeavored to establish as Scrip
ture truths ; whereas, in the other method of explication, the
things are plain and easy to every one's capacity, make the deep
est and most lasj;ing impressions upon their minds, and have the
greatest influence upon their practice."
Thus it appears that Dr. Clarke was clearly of the opinion that
there must be, and is, a spiritual sense to some parts of Scrip
ture at least.
Again : the learned Dr. Lowth, in his commentary upon the pro
phecy of Isaiah, mentions that the portion of this book from chap, xl-
to the end, treats, in its ulterior and most important sense, of the
Lord's advent upon earth, and of the estabUshment by Him of a
spiritual kingdom. This is what the Doctor calls " the evangelical
sense of the prophecy," which he says, " is so apparent, and stands
forth in so strong a light, that some interpreters cannot see that
it has any other ; and will not allow the prophecy to have any re
lation at all to the return from the captivity of Babylon." But he
gives it as his own opinion, "that the return of the Jews from

NECESSITY OF A SPIRITUAL SENSE. 113
Babylon is the first, though not the principal thing in the prophet's
view." And after showing that natural or outward events, as re
corded in the literal sense, were referred to by the prophet, he con
cludes with these words : " If the literal sense of this prophecy, as
above explained, cannot be questioned, much less, surely, can the
spiritual ; which I think is allowed on all hands, even by Grotius
himself. [And] if both are to be admitted, here is a plain exam
ple of the mystical aUegory, or double sense, as it is commonly
called, of prophecy ; which the sacred writers of the New Testa
ment clearly suppose, and according to which they frequently frame
their interpretations of the Old Testament."
Similar views on this subject were entertained by Bishop War-
burton. In his Divine Legation (b. iv. § 4), he says :
" The old Asiatic style, so highly figurative, seems, by what we
find of its remains in the prophetic language of the Sacred Writ
ings, to have been evidently fashioned to the mode of ancient hiero
glyphics, both curiologic and tropical ; — of the second kind, which
answers to the tropical hieroglyphic, is the calling empires, kings,
and nobles, by the names of the heavenly luminaries, the sun,
moon, and stars ; their temporary disasters, or entire overthrow,
by eclipses and extinctions ; the destruction of the nobility, by stars
falling from the firmament ; hostile invasions, by thunder and
tempestuous winds ; the leaders of armies, conquerors, and found
ers of empires, by Uons, bears, leopards, goats, or high trees. In
a word, the prophetic style seems to be a speaking hieroglyphic."
Jeremy Taylor, speaking of the books of Moses, says in one of
his sermons : " There is a secret in these books, which few men —
none but the godly — did understand ; and though much of this
secret is made manifest in the gospel, yet even here also there is a
letter and there is a spirit."
Again, this writer says : "In all Scripture there is a spiritual
sense, a spiritual cabala, which, as it tends directly to hoUness, so
it is best and truest understood by the sons of the Spirit, who
love God, and therefore know Him."
Dr. Arnold says: "If I am asked why I do not take the
' water ' [in Scripture] literally, according to Hooker's canon of
criticism, when he says, that ' in the interpretation of Holy Scrip
ture, that sense which is nearest the letter is commonly the safest,'
I answer, that such a canon, as appUed to a collection of works so
different in point of style as those of the Scriptures, is at once
ridiculous." 10

I I 4 THE SACRED SCRIPTURE.
Dean Woodhouse says : " The numerous prophecies foretell-
.ng great and everlasting glory to Jerusalem, have not been fulfill
ed in the literal Jerusalem ; nor can be so fulfilled without contra
dicting other predictions, especially those of our Lord, which have
denounced its ruin. They remain, therefore, to be fulfilled in a
spiritual sense." — Woodhouse on the Apoc. p. 89.
John Bunyan believed there was a spiritual sense to the Scrip
ture, as manifestly appears from the following pertinent reply to
some of his friends, whom he had consulted in regard to the pub-
Hcation of his " Pilgrim's Progress," and who told him that hia
words " want soUdness" — that " metaphors make us blind : "
" But must I needs want solidness, because
By metaphors I speak ? Were not God's laws.
His gospel laws, in olden time, held forth
By Types, Shadows, and Metaphors ? Yet loth
Will any sober man be to find fault
With them, lest he be found to assault
The highest wisdom! No: he rather stoops
And seeks to find out by what ' Pins ' and ' Loops,'
By ' Calves ' and ' Sheep,' by ' Heifers ' and by ' Rams,'
By ' Birds ' and ' Herbs,' and by the blood of ' Lambs,'
God speaketh to him; and happy is he
That finds the light and grace that in them be."
These extracts will suffice to show, that there have been m the
first Christian Church a perception and acknowledgment by some
of its ablest writers, of something besides the mere literal sense, in
Sonne parts of the Word at least. All modern commentators, how
ever, have not been of this opinion — far from it. The learned
Dr. Mosheim lays it down as a " golden rule," that the Scripture
contains but one sense, which is that of the letter. And in this
opinion theologians appear to be more generally agreed at the pre
sent day, than at any former period of the church : for it is wor
thy of remark, that, as we trace backwards the history of theolo
gical opinions,"we find the belief that the Scripture does contain a
spiritual sense, becoming more and more prevalent the nearer we
approach to the early age of the church.
And now — passing by the writers upon theology at subsequent
periods — let us see what opinion the primitive Christians enter
tained upon this subject.
Dr. Mosheim, the celebrated historian, mentions among the
illustrious writers of the second century, and men most renowned

EXISTENCE OF A SPIRITUAL SENSE. I J J
for their piety and erudition, the names of Panteenus, Clemens of
Alexandria, Tatian, Justin Martyr, and Theophilus, Bishop of
Antioch. And concerning these distinguished luminaries in the
Church, he says : " They all attributed a double sense to the words
of Scripture, the one obvious and literal, the other hidden and mys -
terious, which lay concealed, as it were, under the veil of the
outward letter. The former they treated with the utmost neglect,
and turned the whole force of their genius and appUcation to unfold
the latter." (Cent. II. part 2, chap. iii. § 4, 6.)
Among the Christian fathers of the third, century, the name of
Origen stands pre-eminent. Speaking of " the principal writers that
distinguished themselves " in this century, by their learned and
pious productions. Dr. Mosheim says : " The most eminent of these,
whether we consider the extent of his fame or the multiplicity of
his labors, was Origen, presbyter and catechist of Alexandria, a man
of vast and uncommon abilities, and the greatest luminary of the
Christian world, that this age exhibited to view. His virtues and
his labors deserve the admiration of aU ages ; and his name will
be transmitted with honor through the annals of time as long as
learning and genius shall be esteemed among men." ( Cent. III.
part 2, chap u. § 7.)
Such is the strong and eulogistic language which our historian
employs in speaking of Origen. And he tells us in another chapter,
that this illustrious man maintained and taught that the principal
wisdom of God's Word lies within or above the letter. To cite
his own language :
" He [Origen] alleged, that the words of Scripture were, in
manv places, absolutely void of sense ; and that, though in others,
there were, indeed, certain notions conveyed under the outward
terms according to their literal force and import, yet it was not in
these that the true meaning of the sacred writers was to be sought,
but in a mysterious and hidden sense arising from the nature of
the things themselves. This hidden sense he endeavors to investi
gate throughout his commentaries." (Cent. III. part 2, chap. in.
§6.) And in the next section of the same, chapter, the historian
adds, " A prodigious number of interpreters, both in this and the
succeeding ages, followed the method of Origen, though with some
variation." But we will let a few of the old Fathers, as they are called, speak
for themselves on this subject.
Cyril of Alexandria, in his commentary on the Pentateuch,

116 THE SACRED SCRIPTURE.
«ays : " Out exposition will be useful, if we first consider the facts,
as they really took place, and make part of the history ; and hav
ing as we may, completed that view, if we then new-mould our
statement, passing from the type and shadow, to the clear account
of the inward signification." — T. I. C. ed. Aubert Paris, 1638.
Augustine says: " Our Lord Jesus Christ intended that those
miracles which He wrought on the bodies of men, should also be
understood spirituMly ; for He did not perform miracles for the
sake of miracles, but that those things which He did perform might
appear wonderful to those who beheld them, and true to those who
understood them." — In Serm. 98.
Ignatius says : " The law of God is spiritual, and they have not
the true Law, who do not take it spiritually." — In Psalm 118.
Sect. 26.
EucHBRius remarks, upon the prophecy concerning the Lord, ' I
will open my mouth in parables,' (fee, that " it admonishes us that
the Holy Scripture of the Old as well as the New Testament, is to
be interpreted in an allegorical sense."— ^/« Praef. ad Formartt
Spirit intell.
Jerome says: " Whatsoever is promised to the Israelites carnally,
we show, will, at one time or another, be fulfilled in us spiritually." —
In Praef. Lib. iv.
Theophilus-, Bishop of Antioch, commenting upon the marriage
in Cana of Gallilee, says : "By this marriage the conjunction of
Christ and his church is to be understood.. Christ is the Bride
groom, Moses is the steward (or governor), of the feast." — In
Loc. Johan.
John, Bishop of Jerusalem, unfolding the spiritual sense of our
Lord's glorification, says : " He who follows the letter of the
Scripture, and remains exclusively in the valley, cannot see Jesus
clothed in white raiment ; but he who follows the Word of God up
the mountain, i. e. he who ascends the sublime sense of the Law, to
him Jesus is transfigured. So long as we follow the obscurity of
the letter, Moses and EUas do not talk with Jesus ; but if we
understand it spiritually, then straightway Moses and Elias, i. e.
the Law and the Prophets, come and converse with the Gospel." —
Homil. 32
Pamphilius, speaking of the evangelical nariative generally,
remarks,: " Though these things have a spiritual meaning, yet the
tnith of the history being first established, the spiritual sense is to
be taken as something over and above. For, what if our Lord, in

EXISTENCE OF A SPIRITUAL SENSE. I 1 7
a spiritual sense, be always curing the blind, when He casts nis
Ught on minds blinded by ignorance ; yet He did not the less at
that time heal one corporally bUnd. . . . This, therefore, is the only
sound way of receiving the sense of Scripture." — Apol. pro. Orig.
p. 36.
Origen, in his fifth Homily on Leviticus, after asserting that the
same author of the Law and the Gospel, is the Creator alike of things
visible and invisible, remarks : " As, therefore, a mutual affinity
exists between things visible and invisible, earth and heaven, soul
and flesh, body and spirit, and of combinations of these is made
up this present world ; so also Holy Scripture, we may believe, is
made up of visible and invisible parts ; first, as it were, of a kind
of body, i. e. of the letter which we see with our eyes ; next of a
soul, i. e. of the sense which is discovered within that letter ; thirdly
of a spirit, so far as it contains also in itself certain heavenly things ;
as says the Apostle, ' they serve to the example and shadow of
things celestial." ' — § 1. 1. II. p. 205.
"Such," says the Rev. Mr. Newman, "had been the line of
interpretation which the Fathers of the first age, by a kind of sacred
instinct, adopted from the beginning ; and in no other did those of
the fourth and fifth ages acquiesce."
From these extracts it may be seen how general was the opinion
among the early Fathers, that the Scripture does contain some other
sense besides that of the mere letter. That these men were not
able to develope the internal sense in any very consistent and
orderly manner, is readily conceded. Being unacquainted with the
science of correspondences, there was, as might have been expected,
but little method, uniformity or agreement among them, in their
manner of eliciting the spirtual sense. And, (as we should sup
pose would be the case when the imagination is left to wander at
will without the restraining and guiding influence of some estab
hshed principle,) they sometimes extracted from the Word a
meaning not less fanciful and puerile, than it was unauthorized and
false. And it is, probably, the danger apprehended by modern
commentators, in opening such a field for the fancy to play in, that
has led them to adopt the doctrine now most prevalent, that the
Scripture contains but one sense, and this the plain and obvious
sense. But the danger that is apprehended in admitting an internal
sense is entirely removed, when we are once in possession of the
right rule for unfolding this sense. There is then as little danger

118 the SACRED SCRIPTURE.
that the imagination will run riot in respect to the Scripture, as
there is that it will run riot in respect to the solar system, when
we understand the science of mathematics, with all that Corpernicus
has taught and Newton demonstrated. There is nothing that curbs
a wayward fancy like the fixed and well-defined bounds of truth.
It is where no law is seen or believed to exist — where all is vague
and uncertain — that imagination loves to rove.
Let it be observed here, that in what I have said thus far, it has
not been my design to prove that the Scripture does contain a
spiritual sense ; but simply to show what opinion has been enter
tained upon this subject, by some of the most illustrious men of the
first Christian Church. And from what has been shown, (and vol
umes of a similar character might be adduced, ) I think it will be
admitted that the notions upon this subject have been just about as
general, diverse, vague, and indefinite, as might have been expected,
upon the supposition that there does exist an internal sense, the
precise nature of which, however, could not be known until it was
revealed. Let us proceed next to consider some testimony in proof of the
existence of an internal sense — testimony which few will be dis
posed to caU in question. First, let us hear what the Apostles have
to say on the subject.
In the second chapter of the Acts, wherein are recorded some
things which took place on the day of Pentecost, when there was
such a powerful descent of the Holy Spirit, it is recorded of Peter,
that he stood up and thus spake before the people present on that
memorable occasion : "Ye men of Judea, and all ye that dwell at
Jerusalem, be this known unto you, and hearken to my words : for
these are not drunken, as ye suppose, seeing it is but the third hour
of the day. But this is that which was spoken by the prophet Jod:
And it shall come to pass, in the last days, saith God, I will pour
out of my Spirit upon all flesh : and your sons and your daughters
shall prophecy, and your young men shall see visions, and your old
men shall dream dreams. And I wOl show wonders in heaven
above, and signs in the earth beneath ; blood and fire and vapor
of smoke ; the sun shall be turned into darkness and the moon into
blood, before that great and notable day of the Lord come."
Now it is evident that the Apostle believed this prophecy to con
tain a spiritual sense ; for he declares that what had just happened
was the very thing foretold by the prophet. And it nowhere
appears from the record, that all the things mentioned in the

EXISTENCE OF A SPIRITUAL SENSE. 1 1 0
prophecy took place according to the sense of the letter. Certainly
we may affirm with much confidence, that the moon was not
literally turned into blood.
Again: the same Apostle, in his first epistle (iii. 20, 21), after
mentioning Noah's ark, " wherein few, i. e., eight souls were saved
by water," adds : " The same figure whereunto even baptism doth
now also save us (not the putting away of the filth of the flesh,
but the answer of a good conscience towards God), by the resur
rection of Jesus Christ." Here the Apostle not only gives to bap
tism a spiritual import, plainly understanding it to signify spiritual
purification, but he also understands the waters of the flood men
tioned in the Old Testament to be the figure of something spiritual,
as manifestly appears from his saying that baptism is a like figure.
He considers what is said about the ark and the flood as figura
tive ; and the saving of eight souls, as denoting something similar
to what is signified by baptism, viz., spiritual washing and purifica
tion, or the saving of man's soul from the falses and evils of hell.
In his second epistle this Apostle declares " that no prophecy of
the Scripture is of any private interpretation." (i. 20.) Now any
interpretation of the Word, or of any part of it, which confines its
meaning to the particular time, place, person, or thing spoken ot
in the literal sense, is obviously a private interpretation. But the
spiritual sense of the Word is not confined to particular times,
places, or persons, but is of universal application. Such an inter
pretation, therefore, as developes this universal sense, is not private,
and hence must be the true interpretation of all Scripture. It is
plain, therefore, that Peter believed and intended to teach the ex
istence of a spiritual sense throughout all the Sacred Scripture ;
and that Scripture is rightly interpreted, only when this spiritual or
universal sense is unfolded.
The testimony of Paul to the existence of a spiritual sense is
still more copious and conclusive. In his second letter to the
Corinthians, he says : " That we are not sufficient of ourselves to
think anything as of ourselves, but our sufficiency is of God ; who
also hath made us able ministers of the New Testament ; not of the
letter, but of the spirit ; for the letter killeth, but the spirit giveth
life. (in. 5, 6.)
From this it appears that Paul believed, not only that there is .
some other sense to the New Testament besides that of the letter,
but that the spiritual sense is its very Ufe and soul. He plainly

120 the SACRED SCRIPTURE.
teaches that the literal, separate from the spiritual sense of the
Word, hath no life, nor the power to impart Ufe.
Again : in his epistle to the Romans, the same Apostle says :
" For he is not a Jew who is one outwardly; neither is that cir
cumcision which is outward in the flesh : but he is a Jew who is
one inwardly ; and circumcision is that of the heart, in the spirit,
and not in the letter ; whose praise is not of men, but of God."
(ii. 28, 29.)
Here it is declared that the rite of circumcision is of the heart ;
and moreover that he who receives this spiritual circumcision,
thereby becomes a Jew inwardly. Whence it is manifest that the
Apostle understands the term Jew as having a spiritual significa
tion, and as denoting not one of the natural descendants of Judah
merely, or an inhabitant of the land of Judea, but any member of
the Lord's true church, whenever or wherever he may be found.
Therefore to be a Jew inwardly, or in the spiritual and good sense,
is to be circumcised in heart ; that is, to be purified from the evil
loves of the natural man.
In his epistle to the Galatians, Paul says again : " For it is
written that Abraham had two sons ; the one by a bondmaid, the
other by a free woman. But he of the bondwoman was bom af
ter the flesh ; but he of the free woman by promise. Which
things are an allegory ; for these are the two covenants ; the one
from the Mount Sinai, which gendereth to bondage, which is Agar.
For this Agar is Mount Sinai in Arabia, and answereth to Jerusa
lem which now is, and is in bondage with her children. But
Jerusalem which is above is free, which is the mother of us aU."
(iv. 22—27.)
From this passage it is evident that the Apostle understood the
historical parts of the Old Testament to contain a spiritual sense.
For, referring here to a piece of plain history, he declares it to be
an allegory, which signifies that the principal or most important
thing contained in the history is not that which appears in the
sense of the letter. This must be inferred from the common accep
tation of the term allegory. Besides, the Apostle declares that
the two sons of Abraham are the two covenants. It is evident that
they are not the two covenants in the literal but in the spiritual
sense ; i. e., they are the types and representatives of both the
Jewish and Christian dispensations, or of aiiy two dispensations
similarly related. Moreover, the Apostle here gives to Jerusalem
a spiritual signification, evidently understanding it to denote the

EXISTENCE OF A SPIRITUAL SENSE. 121
Church, which, according to Swedenborg, is its spiritual meaning ;
for he says "the Jerusalem which now is" — i. e., the Jewish
Church — "is in bondage with her children. But Jerusalem which
is above" — i.e., the Christian Church, whose principles were
then descending from above — " is free, which is the mother of us
all." This Jerusalem is here called by the Apostle " the mother
of us all," because the Church, being " the Bride, the Lamb's
wife," is the spiritual mother of all who become the children of
God. It is said to be free, because " where the spirit of the Lord
is, there is liberty." " If the Son shall make you free, ye shall
be free indeed."
Take one other passage from the writings of this Apostle. In
his first letter to the Corinthians, speaking of the children of Israel
and their journey through the wilderness, he says : " Moreover,
brethren, I would not that ye should be ignorant, how that all our
fathers were under the cloud, and all passed through the sea ; and
were all baptized unto Moses in the cloud and in the sea ; and did
all eat the same spiritual meat ; and did all drink the same spiritua.
drink ; for they drank of that spiritual Pock that followed them .
and that Rock was Christ." (x. 1, 5.)
In these words the Apostle plainly teaches that the manna and
quails given to the children of Israel in the desert, and the water
that gushed from the rock in Horeb, are symbols of that spiritual
meat and drink, wherewith the Lord feeds the souls of all who
hunger and thirst after righteousness ; and who are, therefore, his
spiritual Israel, journeying toward the spiritual Canaan. He
teaches that there is such a thing as spiritual meat, and spiritual
drink, and a spiritual rock ; consequently that these words have a
spiritual as well as a natural meaning. And that the rock from
which the water flowed in Horeb, was understood by the Apostle
to symbolize the Rock of Ages — the Eternal Word — the Fountain of
living water — is evident from his saying, "and that Rock was
Christ." Further testimony of a like character might be adduced from
• the apostolic writings ; but we pass it by, with the full assurance
that the passages already cited are sufficient to establish the fact,
that the Apostles were in the acknowledgment of an internal sense
to the Word — even to those parts, which, in the literal sense, con
tain a plain and simple narrative of facts.
If we turn now to the Old Testament Scripture, we shall there
find many intimations of an internal sense. For example, it is
11

122 THE SACRED SCRIPTURE.
said [Ex. xxviii. 38] that the diadem or plate of gold worn on cer
tain solemn festivals upon the forehead of the high priest, signified
that he bore (i. e., representatively, or in a typical manner) the
sin of the holy things, and made an atonement for the imperfec
tion of the Hebrew offerings and sacrifices. So also in Deuterono
my (xxx. 6) the spiritual import of the rite of circumcision plainly
appears in these words : "And Jehovah thy God will circumcise
thy heart, and the heart of thy seed, to love Jehovah thy God
with aU thy heart, and with all thy soul, that thou mayest live."
And again in Jeremiah (iv. 4) : " Circumcise yourselves to Jeho
vah, and take away the foreskins of your heart, ye men of Judah
and inhabitants of Jerusalem ; lest my fury come forth like fire,
and burn that none can quench it, because of the evil of your do
ings." Whence it appears that there is a spiritual as well as a
natural meaning to circumcision ; a circumcision of the heart or
mind, as well as of the body.
Again : if there be no internal sense to the Word, what are we
to understand by that prayer of the Psalmist, " Open thou mine
eyes, that I may behold the wondrous things of thy law." (cxix
18.) Certainly no one can suppose that the Psalmist is here pray
ing that his natural eyes may be opened, but the eyes of his mind.
He evidently means, by these words, to ask that his understanding
may be so illuminated by the Lord, that he shall be able to under
stand the wondrous things contained in the internal sense of the
Word. Eyes, in the spiritual sense, denote the understanding ; for
the understanding receives and is affected by spiritual light, which
is truth, as the eyes receive and are affected by natural Ught. And
if, (agreeably to the opinion of most modern commentators) there
be no other meaning to the Word than its obvious and Uteral sense,
why should the Psalmist pray that his eyes might be opened, or
his understanding illuminated, to enable him to discern the won
drous things of the law ? Surely he might have understood the
law in its obvious and literal sense, without any peculiar illumination.
And what can be meant by the wondrous things of the law, unless
it be those inimitable treasures of sacred wisdom which are stored
up within the letter of the Word, and which do not immediately
appear, unless the eyes be opened, or the understanding be iUu-
minated to receive them ?
Again: it is written in Psalms (Ixxviii. 1, 2): "Give ear, 0
my people, to my law : incline your ear to the words of my mouth.
L will open my mouth in a parable ; I will utter dark sayings of

EXISTENCE OF A SPIRITUAL SENSE. 123
old." These words would naturally lead us to expect that the
Psalmist was about to speak in symbolic language, or to clothe his
thoughts in such imagery, that they would not be readily compre
hended ; consequently, that they would be obscure, — dark sayings.
But what do we find immediately succeeding this solemn announce
ment ? Nothing but a plain, brief, and simple narrative of what
the Lord did to the children of Israel from the time of their de
parture out of Egypt, to the reign of David. Indeed we cannot
conceive of a more naked and unvarnished statement of facts —
facts, too, which must have been well known at the time — than
we find throughout the whole of this chapter. In its literal sense,
it contains a portion of plain and well known history ; and there is
not the slightest appearance of anything obscure, or difficult to be
understood. Yet in the second verse it is denominated a parable,
and dark sayings. Certainly if there be no other than a literal
sense to this historical narration, it could not be called a parable,
as we shall see by and by from the explanation of a parable given
by the Lord himself ; neither could it be called dark sayings, be
cause in the sense of the letter it is perfectly plain.
Here then we have as strong evidence as one could reasonably
ask, that the whole of this Psalm, and consequently the whole re
corded history of the Jewish people, contains an internal sense.
And it is" fair to conclude that the same is true of the prophetical
and other portions of the Word, the whole of which, we may pre
sume, is composed upon some fixed and uniform plan.
We pass, finally, to consider evidence upon this subject which is
of the highest authority, and more conclusive, perhaps, because
more expUcit, than any yet adduced — the testimony of the Lord
Jesus Christ himself.
In the gospel according to Matthew, this infallible Witness says :
" Think not that I am come to destroy the law or the prophets ; I
am not come to destroy but to fulfill. For verily I say unto you,
till heaven and earth pass, one iota or one tittle shall in no wise pass
from the law, tiU all be fulfilled." (v. 17, 18.) Now it is manifest
that this declaration, cannot be true, unless the Word contain an
internal sense. F-or we know that many things of the law, in its lit
eral sense — many of the rites and ceremonies enjoined upon the Jew
ish Church — were abolished on the estabUshment of Christianity.
And we also know, that, not only was there no injunction on Chris
tians to observe the ceremonial law, but that even the power to dc

124 THE SACRED SCRIPTURE.
SO in all particulars, was taken away from them when their city
and temple were destroyed.
Moreover, the Lord has fully illustrated the meaning of these
words in the very chapter from which they are taken. For He
therein teaches that the precept which forbids murder, does also,
when rightly understood, forbid anger or hatred toward a brother ;
for this is the cause, and consequently the internal or essence, of
all murder, (v. 22.) He teaches that the precept which forbids
adultery, extends even to the thoughts and affections of man, and
condemns all internal unchastity. (v. 28.) He teaches that the
precept which condemns false swearing, does also condemn swear
ing of all kinds ; and declares that whatever is more than yea, yea,
nay, nay, cometh of evil. (v. 37.) Thus the Lord has shown us,
in these and other similar examples, what He means hj fulfilling the
law, or filling it full (for this is the true meaning of the original
word rt'KrjpCaai, [^plerosai] here employed). He evidently means
that He had come to show the real substance, of which the out
ward ceremonial law was but the shadow — to show the divine fuU-
ness of the precepts of the Word, and thus to fill the letter full
with spirit and with life ; so that all who would be of that heavenly
kingdom which He had come to establish, must attend to their
inward motives not less than their outward actions — must let their
righteousness be of the heart and the spirit, and thus exceed the
righteousness of the Scribes and Pharisees, whose aim was merely
to cleanse the outside of the cup and the platter. It is plain, there
fore, that the Lord teaches in this chapter the existence of an in
ternal or spiritual sense to the law.
Again : it is known to all familiar with the New Testament that
our Saviour generally taught by parables. In Matthew xiii. 34, it
is said : "All these things spake Jesus unto the multitude in para
bles ; and without a parable spake He not unto them." The same
thing is also declared in Mark iv. 33, 34 : "And with many such
parables spake He the Word unto them, as they were able to hear
it. But without a parable spake He not unto them ; and when tuey
were alone. He expounded all things unto His disciples."
Now the true meaning of a parable, is, any spiritual truth clothed
in proper natural habiliments — in appropriate imagery drawn
from the natural world. When natural objects and events are so
selected and arranged as to form suitable vessels for containing di
vine and spiritual things, and thus to become a medium of trans
mitting these to the minds of men, then we have what, in Scripture

EXISTENCE OP A SPIRITUAL SENSE. 125
phraseology, is denominated a parable. Any one may convince
himself that such is the true meaning of the term, by an attentive
examination of some of the parables, in connection with the con
text : as, for example, the parable of the grain of mustard seed ,
of the treasure hid in the field ; of the net cast into the sea •
of the householder who sent forth laborers into his vineyard ; of
the marriage feast ; of the ten virgins, and of the talents ; for all
these and other parables also, are declared to be representative
images of the kingdom of heaven. They are said to be what the
kingdom of heaven is like unto. And if we reflect that the king
dom of heaven is not external but internal — not natural but spir
itual — as the Lord has Himself declared, " My kingdom is not of
this world ; " and again : " Behold, the kingdom of God is within
you " — we may see that this kingdom is one which belongs to the
mind or spirit of man ; one whose government is of love according to
truth ; and hence that love and wisdom, or goodness and truth
from the Lord, a«e the essentials of this kingdom. Therefore it
must be something of these spiritual and essential principles of
heaven, which is contained within the literal sense of the parables,
and which constitutes their life and soul. It is on account of the
internal meaning of the parables, that the kingdom of heaven is
said to be like unto such things as are mentioned in the Word.
Moreover, wherever the Lord has explained the meaning of a
parable, as that of the sower, for example, and that of the tares and
the wheat, we find that all the natural objects therein mentioned, are
made to signify something spiritual ; and thus the parable is seen
to have a spiritual sense. Thus in his explanation of the parable
of the sower. He says : "When any one heareth the Word of the
kingdom, and understandeth it not, then cometh the wicked [one],
and catcheth away that which was sown in his heart. This is he
which receiveth seed by the wayside. But he that received seed
into stony places, \the same is he that heareth the Word, and anon
with joy receiveth it : yet hath he not root in himself, but dureth
for a while ; for when tribulation or persecution ariseth because
of the Word, by and by he is offended. He also that received
seed among the thorns, is he that heareth the Word ; and the care
of this world and the deceitfulness of riches choke the Word, and
he becometh unfruitful. But he that received seed into the
good ground, is he that heareth the Word, and understandeth ;
which also heareth fruit, and bringeth forth, some an hundred fold,
some sixty, some thirty." (Matt. xiu. 19 — 23.)

126 THE SACRED SCRIPTURE.
Here we see that the Lord makes the seed, mentioned in the
parable, signify the word of the kingdom, i. e., the truths of heaven
and the church ; the wayside, the stony and thorny places, and
also the good ground upon which this seed falls, signify, according
to this explanation, the different mental states of persons to whom
heavenly truths are taught ; and the fowls, the sun, and the thorns,
denote the false persuasions and evil loves of the natural man,
which destroy in various ways — signified by devouring, parching,
and choking — the principles of heaven or " the Word of the king
dom," before it has become appropriated to life. Thus we per
ceive, that, in the Lord's explanation of this parable, a spiritua]
signification is given to each of the natural objects herein men
tioned. Again : in explaining the parable of the tares and the wheat.
He says : "He that soweth the good seed is the Son of Man," i. e.
the Lord, who is the Divine Being, and from whom proceedeth
all divine truth. " The field is the world," i. e., all human beings
to whom truths are taught : " the good seed are the children of the
kingdom," i. e., the good principles which proceed from and are the
offspring of heaven : " but the tares are the children of the wick
ed [one]," i. e., the evil principles which proceed from and are the
offspring of hell : " the enemy that sowed them is the devil," i. e.,
hell, or all evil spirits in one complex : " the harvest is the con
summation of the age," i. e., the full and final state of the church,
and of every individual : " and the reapers are the angels," i. e.,
divine truths, which, as heavenly messengers, separate the tares
from the wheat in every mind, or the false principles from the
true, and the evil from the good.
Here, again, we find a spiritual meaning given by the Lord to
each of the natural things mentioned in the parable. Now if ah
the Lord's parables have a spiritual sense, and if the Holy Word
be indeed the Word of the Lord, and if it be true that He spake
all things in parables, and without a parable spake He not, then it
follows of necessity that the Word must have a spiritual sense
throughout. But there are other passages in which the Lord teaches the ex
istence of a spiritual sense in the Scripture, in a manner still more
explicit. We are informed (Luke xxiv.) that after His resurrection.
He appeared to two of the disciples as they were journeying to
ward Emmaus, " and beginning at Moses and all the prophets.
He expounded unto them in all the Scriptures the things concern

EXISTENCE OF A SPIRITUAL SENSE. 127
ing Himself." And when He had " vanished out of their sight,"
"they said one to another. Did not our hearts burn within us,
while He talked with us by the way, and while He opened to us the
Scriptures?" (w. 32.) And when He appeared to them again,
" He said unto them, These are the words which I spake unto you
while I was yet with you, that all things must be fulfilled which
were written in the law of Moses, and in the prophets, and in the
Psalms, concerning me." And it is added, "Then opened He their
understanding, that they might understand the Scriptures." (v. 44. 45.)
Now what can be more demonstrative than this, in proof of the
existence of an internal sense ? For it is clearly implied by these
words of our Lord, that the Scriptures contain a meaning which
cannot be discerned unless the understanding be opened to perceive
it. And if there be but one meaning to Scripture, and this its ob
vious and literal meaning, what idea can possibly be attached to
these passages, which speak of the Lord's opening the Scriptures to
His disciples, and of His opening their understanding, that they might
understand the Scriptures ? If there were no interior sense to the
Sacred Oracles — no meaning but what is manifest on the surface,
would the Lord speak, as He has here spoken, of opening them ?
Let one other text be cited in confirmation of our position, that
the existence of an internal sense is actually taught in the Scrip
ture itself ; and then I will leave the subject for the reflection and
further examination of all unfettered minds, who, in humility and
sincerity, are earnestly seeking the truth.
It is recorded of our Lord, that He declared to the Jews on one
occasion, "I am the living bread which came down from heaven.
If any man eat of this bread, he shall Uve forever : and the bread
that I will give is my flesh, which I will give for the Ufe of the
world." (John vi. 51.) And when the Jews " strove among them
selves, saying. How can this man give us his flesh to eat ? Then
Jesus said unto them. Verily, verily, I say unto you, except ye eat
the fiesh of the Son of Man, and drink his blood, ye have no Ufe in
you. Whoso eateth my flesh, and drinketh my blood, hath eternal
life ; and I will raise him up at the last day. For my flesh is meat
indeed, and my blood is drink indeed." (v. 52, 53, 54.) And we
are told that "many of his disciples, when they heard this, said,
This is an hard saying ; who can hear it ? " Then the Lord adds,
by way of explanation, " It is the spirit that quickeneth ; the flesh
profiteth nothing ; the words that I speak -into you are spirit and are
life." (v. 63.)

128 THE SACRED SCRIPTURE.
Now, can it be by virtue of their literal sense alone, that the
Lord here declares his words to be spirit and life ? Does He not
say " It is the spirit that quickeneth ? " And this agrees with
what the Apostle saith, " The letter killeth, but the spirit giveth
life." And are we not plainly taught in the passage just cited,
that it is the literal sense — the outward, corporeal part — the mere
fiesh of the Divine'Word, at which men stumble and take offense ?
And that, if we desire to know what that living bread is, which
cometh down from heaven, and of which, whoso eateth shall Uve
forever, we must look within the outward covering or "flesh " of
tie Word, (which alone doth not profit) to those pure and heavenly
principles which are "spirit and life;" and with which, by the
li^ht of the New Jerusalem, the Sacred Scripture is seen to be
everywhere fiUed.
Thus far, then, we have arrived in our argument. — In the last
lecture it was my aim to show, from the character of many paints
of the Sacred Scripture, the necessity of either admitting a spiritual
sense, or of rejecting the Bible as the Word of God — a dread
alternative indeed ! — yet one on whose fearful brink multitudes are
even now standing. And in this lecture I have endeavored to prove
from the united testimony of the Apostles, of Moses, of the Psalms
and the Prophets, and of the Lord Jesus Christ Himself, that there
actually is a spiritual sense in the written Word.
As a piece of corroborative evidence it has also been shown, that,
here and there along the horizon of the first Christian Church, the
light of the spiritual sense has streamed through the clouds, and
bathed the lofty mountain-tops with its resplendent brightness. II
has been shown that some of the most distinguished luminaries in
that Church have bejieved and taught, that the chief wisdom of
God's Word Ues within and above the sense of the letter.
It remams to exhibit, as I shall endeavor to do in succeeding lec
tures, something of the nature of the spiritual sense, and the
principle according to which this sense is to be unfolded. And let
it here be remarked, that the method by which we arrive at the
spiritual sense, is not the cunning device of a man ; neither is it fan
ciful, conjectural, or ingenious, as many suppose ; but it is a matter
of special divine revelation, and is of a nature so rational, orderly,
and beautiful, that enUghtened reason acknowledges it to be consist
ent with itself, with true science, and with all that is known of the
beauty, economy, wisdom, and perfection of God.

EXISTENCE OF A SPIRITUAL SENSE. 129
Human ingenuity, has spent all its force in vain attempts to
invent a key by which to unlock the Divine Oracles. The Church
has struggled long and hard to find her way back to the garden of
Eden, by the dim light of her own intelligence. But this has not
been permitted. Evermore at the entrance of the garden, are
seated cherubim with a flaming sword, turning every way to keep
the way of the Tree of Life. And in these latter times the Church
has fallen into such an external and sensual state — has become so
lost to genuine love and charity — has wandered so far away from
her Father's house, that she would fain fill herself with the husks
which the swine do eat. Nay, more : with her various, conflicting,
and blind conjectures concerning the meaning of the Sacred Vol
ume, multiplying her commentaries and swelling her libraries with
confirmations of the mere appearances of truth, she has torn the
letter of the Word all to shreds, and has come to regard its spiritual
sense as of no account, and even as having no existence ; thus,
spiritually, fulfilling these words of the Lord, " They parted my
garments among them, and upon my vesture did they cast lots."
Yes : human ingenuity has gone as far as it can go, in its en
deavors to interpret aright the Word of God. It has done all that
it can do, to give us a consistent and rational theory concerning the
inspired Volume. But this Book, "written within and on the back
side, and sealed with seven seals," — this Book, which " no man in
heaven, nor in earth, neitner under the earth, has been able to
open," — this Book, " the Lion of the tribe of Judah has prevailed
to open, and to loose the seven seals thereof." Let, therefore, the
power, and riches, and wisdom, and strength, and honor, and
glory, and blessing, be ascribed " to the Lamb that was slain," who
alone is worthy of such homage.
Those who have any perception of the darkness and gloom that
now overshadow the Church, and who are anxiously inquiring the
way to Zion with their faces thitherward, let them come to the
revelations that have been made for the New Jerusalem. Let them
conie to the Ught, — the glad and glorious light — of the spiritual
sense of the Word as unfolded in the writings of Swedenborg, and
" they shall walk and not stumble." Then, if they really desire
to know the truth that the truth may make them free — free from
evil loves and false persuasions — if they desire to know and to
Uve the life of heaven, they shall understand the heavenly mean
ing of these words of the Lord, " The people that walked in dark
ness have seen a great Ught : they that dwell in the land of the

130 THE SACRED SCRIPTURE.
shadow of death, upon them hath the light shined." (Is. ix. 2.
And then shall they also, in some degree, experience within them
selves — in the clearer illustration of their minds, and the easiei
control of their turbulent passions — the fulfillment of these othei
words in the prophecy of Isaiah, "Arise, shine ; for thy light is
come, and the glory of Jehovah is risen upon thee. For behold,
the darkness shall cover the earth, and gross darkness the people :
but Jehovah shall arise upon thee, and his glory shall be seen upon
thee. The sun shall be no more thy Ught by day ; neither for
brightness shall the moon give Ught unto thee : but Jehovah shall
be unto thee an everlasting Ught, and thy God thy Glory. Thy
sun shall no more go down ; neither shall thy moon withdraw
itself : for Jehovah shall be thine everlasting light, and the days of
thy mourning shall be ended." (Is. Ix. 1, 2, 19, 20.)

LECTURE VI.

THE SACRED SCRIPTURE  SCIENCE OF CORRESPONDENCES, THE TRUB
KEY TO THE SPIRITUAL SENSE.

Woe Tinto you, Lawyers I Por ye have taken away the key of knowledge. — Luke xi. 52.
Is it not singularly strange, while every body is willing to admit
that the volume of nature has just begun to be unfolded to human
vision, and that, in the great globe of science, there yet lie innu
merable strata unexplored and untouched, that people should be
so unwilling to admit that any higher and purer truth is ever to
be unfolded from the volume of Revelation ? Is it not strange that
Christians should so generally and pertinaciously insist, that all
which ever will, or ever can, be known of the Word of God, has
already been discovered by the learned men of former times ? Is
not this virtually to deny that there exists any analogy between
the Word and the works of God ? and to maintain that the former
is a very superficial production, while at the same time it is admitted
that there are infinite stores of wisdom in the latter, which yet lie
concealed beneath the surface ?
It was a pointed question once asked by Swedenborg, "Will it
take ages to discover the truth, or ages to acknowledge it when dis
covered ? " Does not the history of human progress show, that in
proportion as a truth is great, and transcending the capacity of the
age, it is either overlooked, forgotten, or rejected ? Long and hard
has truth ever had to struggle to penetrate the mists of human
ignorance, prejudice, and error. Although it never comes to con
demn, but always to save the world, yet at its advent has the world
always pronounced its own sentence of condemnation. The dispo
sition which men hav§ shown ever since the Fall, to shut their eyes
against the Ught, affords a striking commentary upon the words of
our Lord, "And this is the condemnation, that light is come into
the world, and men loved darkness rather than Ught, because their
deeds were evil." And even now, as ever, " the light shineth in
darkness and the darkness comprehendeth it not."
It was intimated in a preceding lecture, that there is not to be
(1311

132 THE SACRED SCRIPTURE.
found, outside of the New Church, any consistent, uniform, and
weU established principle of interpreting the Word of God, — nor,
indeed, any rule for unfolding its spiritual sense. And for want of
some such principle, biblical interpretation is necessarily loose, dis
cordant, conjectural, and often contradictory. Each expounder of
the Sacred Oracles is left, in a good degree, to the. imperfect guid
ance of his own understanding, or even to the indulgence of the
wild and giddy flights of his untutored imagination. Consequently
each contrives to hammer, and bend, and twist the Scripture into
a shape conformable to his ideas ; and thus, in many instances,
men give forth the dark counsels of their own intelligence, for living
and eternal verities. Hence the almost countless number of dogmas
in the Church of Christ, many of which neither harmonize with
each other, nor with enlightened reason ; and yet with some
hammering, twisting, and grinding, they can all, in some measure,
be confirmed by the Uteral sense of the Word.
These things being so, it is no wonder, what sensible men so
often affirm, that the philosophy of the pulpit and the logic of the
pulpit are very bad — are in many instances absolutely contempti
ble. Nor is it much wonder, while the vague conjectures of unin
spired men, or the feeble flickerings of human intelligence, are
given out for the veritable teachings of God's Holy Word, that the
Sacred Volume should have fallen into such discredit as it has with
multitudes. To show that my assertion with regard to the discordant inter
pretations of the Word, and the various opinions that have been
entertained upon this subject among biblical scholars, is not wholly
gratuitous or unfounded, I will here cite the testimony of men, who
certainly ought to know, and who cannot be suspected of any
disposition to overstate the facts. The learned Bishop Marsh, in
his first lecture upon the interpretation of the Scripture, says :
" If the interpretation of the Scripture were easy and obvious, there
would be httle or no diversity in the explanations which different com
mentators have given of the same passage. But if we compare the
Greek with the Latin commentators, we shall frequently find such a
variety of interpretation, as would appear almost impossible to be ex
tracted from the same text. If we compare the Jewish commentators
either with the Greek or with the Latin, we shall find as great a variety,
though a variety of a different kind. If we compare our English com
mentators with any of the preceding, we shall find no diminution in
the variety of interpretation. Nor do we find uniformity, either among
'sommentators of the same language, or even among commentators of

KEY TO THE SPIRITUAL SENSE. 133
the same church. It is true, that in all things relating to doctrine and
discipline, the Church of Rome preserved, during several ages, an
uniformity of interpretation, by the commentary which was called the
Glossa Ordinaria. But when the revival of learning had opened new
sources of intelligence, and the Reformation had restored the right of
unfettered exposition, the Glossa Ordinaria was exchanged for new
systems of interpretation, from Luther and Melancthon, from Calvin
and Beza, from Grotius and Spanheim." — p. 271.
Mr. Birks, in his Elements of Prophecy, says, with reference to
the Apocalypse :
" This present state of Apocalyptic interpretation is one, among
many features in the actual condition of the Church, which should lead
the Christian to humiliation and sorrow. That holy prophecy, which
was given for the guidance of believers to the end of time, with such
a peculiar solemnity and so repeated a blessing, still remains, to most
Christians, a watchword of silent contempt, a signal for controversy,
or a field for conjecture. Few, comparatively, seem to have gained for
themselves an assured conviction even on the main outlines of its mean
ing."— p. 264.
Mr. Maitland, in his Second Inquiry, p. 86, remarks :
" When we reflect on the number and talents of the men who
have attempted to illustrate the visions of St. John, and the great
discordance of opinions, it would seem as if there must be something
radically wrong, some fatal error, at the very foundation of all their
systems of explanation, which is one great cause of the mistakes and
confusion that appear to pervade them all. What this is deserves
to be maturely considered."
Professor Tholuck, of the University of Halle, in Germany — a
writer of high repute among bibUcal scholars — says :
" It is a matter of experience that there is no greater source of dis
quiet to the young theological student, than the endless variety of opin
ions in respect to the doctrines of faith and interpretation of Scrip
ture, which are presented to him in the history of the church, and
in the course of exegetical lectures. Even laymen, when aware of
the want of accord among theologians in this latter respect, are often
not a little disturbed ; and it has been a case of actual occurrence,
that one and another have been ready to take refuge from this dis
quietude in the Pope ; where, as they suppose, the solution of all
difiiculties is to be found. They know not, or do not remember, the
discrepancies of Catholic interpreters, not merely with one another,
but even with themselves ; how Augustine, for instance, in four differ
ent passages of his works, has given four different expositions of one
text, while no Pope has ever yet decided which is the correct one."

134 THE SACRED SCRIPTURE.
" But who is there," continues the same author, " who would not at
the first glance be justly disquieted, and even despair of any certain way
to the understanding of the Scriptures, when on a single passage not less
than two hundred and forty-three expositions are placed before us I as is
dune by Weigaud in his work on Gal. iii. 20. To these the author sub
joins the two hundred and forty-fourth, which also has since been eclipsed
by later attempts. It were well worth while thoroughly to weigh
the causes of so enormous a discrepancy of opinion in the interpreta
tion of the Holy Scriptures — a discrepancy of which the whole range
of classic literature nowhere affords so portentous an example." — See
Bib. Repos. for Oct., 1833, p. 684-5.
Here are frank confessions indeed ; and the source from which
they come, is such as to leave no room to doubt their truth. And
it would not be difficult to fill pages with similar admissions from
the pens of theological writers, all going to show, not only a great
want of agreement and uniformity in the interpretation of Scrip
ture, but a great diversity of opinion in respect to the nature and
degree of the inspiration which belongs to it.
And is the Scripture really the Word of God, and yet so loose,
disorderly, and immethodical in the style of its composition, that
there is no one uniform principle of interpretation applicable to all
parts ? Is it presumable, in the outset, that there would be less
uniformity in the Word of God than in His works ? And should
we not expect that His Word, even in the style of its composition,
would transcend every human production as far as His works
transcend those of man, or as nature rises superior to art ? And
if the Scripture be composed according to some uniform plan —
some fixed and eternal law of divine order (as we should suppose
would be the case with a really divine composition) — then it is ob
vious that a knowledge of this principle of its construction is im
portant to a right understanding of the Scripture. To know
what the Scripture really teaches, we ought first to know the law
of its composition, which alone can enable us to interpret it
aright. Now we believe and maintain that the Scripture is composed
according to a fixed and uniform law, and that the nature of its
divine style is disclosed in the theological writings of Emanuel
Swedenborg. We believe also that the key to the true interpreta
tion of the Word, is revealed in these writings for the use of the
New Christian Church, which the Lord is now in the endeavor to
establish upon earth. It is the design of this lecture to untold an.l

KEY TO THE SPIRITUAL SENSE. 136
exhibit, in some measure, the nature of that law according to which
the Scripture is composed, and to illustrate its importance, at the
same time that we are confirming its truth, by applying it to the
interpretation of some portion of the Word.
But I shall assume in the outset that the reader already ac
knowledges the existence of a Divine Being — acknowledges that
there is a God, and that He is a Spirit (John iv. 24) ; that He is
essential Love (1 John iv. 16), and essential Wisdom (Jer. x. 12 ;
John i. 1, 3) ; or Goodness itself (Luke xviii, 19), and Truth
itself (John xiv. 6). I shall assume that the reader already believes
that this Divine Being or Spirit, whose essence is love and wisdom,
is not confined to time or space, but is always and everywhere
ptgsent as the life and soul of everything that lives ; as the form
ing, supporting, and animating principle of the universe.* I shall
also assume that it is believed that men, animals, trees, plants, and
every smallest blade of grass, do not live and grow of themselves
alone, but by virtue of a constant influx into them of living princi
ples from Him who alone is spirit and life. In short, I shall as
sume that it is believed, not only that man has a soul or spiritual
principle, without which his corporeal part hath no life, but also
that there is a spiritual principle within and throughout all nature,
constituting its soul, Ufe, and forming power ; which principle is
not blind, but is a constant emanation from the Omniscient Mind.
I shall assume that there is already an acknowledgment of this,
because it appears at once so obvious and rational, that I do not
well see how a man can really deny it. I do not well see, for ex
ample, how any reflecting man can deny that he has a mind as
well as a body, or that there is a spiritual as well as a material part
appertaining to his constitution ; and that all living things have
within them a spiritual essence which the natural eye does not see,
and which constitutes their life.
From the premises here assumed, therefore, the conclusion in
evitably follows that some spiritual principle, i. e., something of love
and wisdom from the Lord, who is Love itself and Wisdom itself,
must enter into and fill every single thing in the natural world, as
its soul, essence, and forming power ; just as the spirit of man, for
example, enters into and fills with its own life every organ, mem-

* It will be shown in a subsequent lecture, when we come to treat of the
doctrine of the Lord, that the New Church does not make God a mere
abstraction, but a living Divine Person.

136 THE SACRED SCRIPTURE.
brane, gland, fibre, (fee, of the human body. Thus all nature is
seen to be but an effect, of which God, who is Spirit and the only
Life, is the cause. Hence every single thing in nature — beast,
bird, fish, insect, air, water, trees, stones^ — and every natural phe
nomenon that we witness around us, is only an effect, of which
some spiritual principle proceeding from the Lord as its centre and
source, is the internal and producing cause. Nature, therefore, in
one complex, is the clothing of the Divine — the outer garment of
God ; as the body of man is the clothing or material garment of
his soul. Consequently every single object and phenomenon
in nature is the outer garment of some particular portion of the
Divine, or of some order and degree of goodness and truth ; for
in the Lord there are all orders and degrees of love and wisdom,
or of goodness and truth. This, I think, must appear perfectly
rational and incontrovertibly true to every man who is not an athe
ist, and thus in the denial of any spiritua] principle as the creative
power and real cause of all effects in nature.
That some spiritual principle, therefore, enters into each and
every single object in nature, and stands related to it as cause to
effect, is a perfectly rational conclusion, and one that is legitimately
drawn from premises which must be admitted by all who ac
knowledge the existence of a Divine Being. Now this relation be
tween certain spiritual principles which proceed" from the Lord, and
the effects or forms which these principles produce, is what, in
New Church phraseology, is termed Correspondence; and the
knowledge of this relation between ultimate effects and the spirit-^
ual principles which enter into them as their cause, or between
the forms of things and their essence, is called the Science of
Correspondences. " That all things in nature," says Swedenborg, " both in general
and in particular, correspond to things spiritual, and in like manner,
all and every thing in the human body, is shown in the treatise on
Heaven and Hell. But what is meant by correspondence has to this
day remained unknown, notwithstanding it was a subject most fami
liar to the men of the most ancient times, who esteemed it the
chief of sciences, and cultivated it so universally, that all their books
and tracts were written by correspondences. The book of Job, which
was a book of the ancient church, is full of correspondences. The
hieroglyphics of the Egyptians, and the fabulous stories of antiquity,
were founded on the same science. All the ancient churches were
churches representative of spiritual things; and their ceremonies,

KEY TO THE SPIRITUAL SENSE. 137
and their statutes, which were rules for the institution of their wor
ship, consisted of mere correspondences ; in like manner, everything
in the Israelitish church, their burnt-offerings and sacrifices, with
all the particulars belonging to each, were correspondences : so also
with the tabernacle, with all things contained in it : and likewise
their festivals, as the feast of unleavened bread, the feast of taber
nacles, the feast of first-fruits ; also, the priesthood of Aaron and
the Levites, and their garments of holiness ; and beside the things
above-mentioned, all their statutes and judgments, relating to wor
ship and life, were correspondences. Now forasmuch as divine things
fix their existence in outward nature in correspondences, therefore
the Word was written by mere correspondences ; and for the same
reason the Lord, in consequence of speaking from Divinity, spoke
by correspondences ; for whatever proceeds from Divinity, when it
comes into outward nature, manifests itself in such outward things
as correspond with what is divine ; which outward things become
then the repositories of divine things, otherwise called celestial and
spiritual, which lie concealed within them." — D. S. S. n. 20.
The reason why this relation of which I have spoken, is called
correspondence, is, because the pecuhar organization, shape, color,
and all the sensible qualities which belong to any object in nature,
correspond to the quality of the spiritual principle which enters
into it as its producing cause, as perfectly as the body of man cor
responds to his soul. Every natural object was created for some
particular use in this natural world ; and all its sensible properties
correspond to this natural use, as an effect to its cause ; and this
natural use corresponds in the same manner to the spiritual use of
the object, or to the spiritual principle which is the cause of its
natural use.
Thus the sun, air, water, (fee, have each of them from creation,
certain peculiar sensible properties; and these properties are adapted
to produce certain effects, which are the natural uses of these
objects, and to which they therefore correspond as cause to effect.
Illumination is one of the uses which results from the sun's peculiar
properties ; and hence this use is correspondent to the sun's peculiar
form or constitution. Water performs no such use as this ; there
fore it does not correspond to it. And the natural uses of these
objects correspond to certain spiritual uses, or to spiritual principles
from which the natural use results as an effect from its cause. Thus
the sun, as being the source of light and heat to the natural world,
corresponds to the Lord, who is the source of all spiritual Ught and
heat, or of wisdom and love, to angels and men. Therefore the sun,
12

-138 THE SACRED SCRIPTURE.
when mentioned in the Word, signifies the Lord. The light, which
proceeds from the sun, because it enables us to see natural objects,
to travel about, and to perform various natural uses, corresponds
to truth which proceeds from the Lord, and which enables us to
discern spiritual things, i. e., to understand the quality of various
affections and thoughts, to travel on our spiritual journey, and to
perform various spiritual uses, or the great work of regeneration.
Therefore truth is what is spiritually signified by light when men
tioned in the Word. The heut which proceeds from the sun,
because it supplies the earth with natural warmth, and is that
principle which animates, vivifies and quickens all natural things,
corresponds to love which proceeds from the Lord, which supphes
the soul with spiritual warmth, gives vitaUty to the affections, and
is the vivifying and quickening principle of all spiritual life. There
fore love is the spiritual signification of heat when mentioned in the
Word. The atmosphere, because it is the means of tempering the
rays of the sun and transmitting them to the earth, corresponds to
that pure and elevated principle of the human mind which intends
u^e, and which is, therefore, the medium of transmitting the celestial
beams of goodness and truth from the spiritual Sun to the lower
regions or the earth of our minds. For it is to be observed that
the doctrines of the New Church teach, that no man is regenerated
instantaneously; but, on the contrary, that the heavenly principles
of goodness and truth are brought down gradually and successively
into the region of the natural mind, and just in the degree that we
are willing to shun their opposites, and to perform uses from love
to the Lord and for the good of the neighbor — i. e.,from a genuine
love of use. Thus the affection of use is our spiritual atmosphere,
or the medium through which goods and truths — the rays of the
spiritual Sun — find access to the lower region of our minds.
Therefore the atmosphere in its spiritual sense, signifies the love of
use, or use itself. Again : water, which, among various other uses,
is employed for quenching thirst, and for cleansing things of their
natural impurities, corresponds to truth as employed in quenching
spiritual thirst, and cleansing the mind of its impure thoughts and
affections. Therefore when water is spoken of in the Word in
reference to these uses, it signifies, in the spiritual sense, the use
of truth in satisfying the thirsty soul and washing away our spir
itual impurities.
Now the use of the natural objects here mentioned, proceeds from
the use of the spiritual principles which they denote, as an effect

KEY TO THE SPIRITUAL SENSE. 139
from its cause. Therefore it is that these natural things are said
to correspond to such spiritual principles.
These few examples are sufficient to give some general idea of
the doctrine of correspondence — a doctrine which is not only
rational and philosophical, but which it seems absolutely necessary
to admit, unless we deny the existence of a Divine Being, and
consequently deny that there is an influx of divine or spiritual
principles from Him into the various forms which exist in nature.
According to this doctrine, all things around us are significant. All
material things, and all natural phenomena, are symbols of certain
spiritual principles and their operation in the mind of man. The
entire volume of nature is, what Bishop Warburton calls the pro
phetic writings, a speaking hieroglyphic. This natural world, being
the world of effects, is but an out-birth from the Deity, in every
single object and operation of which, is mirrored some principle of
the Divine Mind, either in its pure or perverted form. Each thing,
therefore, represents by correspondence, some specific spiritual
principle — something of thought and affection, or of the wisdom
and love of God, which enters into it as its forming power, and
constitutes its real essence.
And inasmuch as man was created an image and likeness of God,
therefore everything in the natural world must also represent by
correspondence some spiritual principle appertaining to the mind of
man. To make this subject still plainer, it is as if particular affec
tions and thoughts, or specific human principles, proceeding in the
first instance from the Lord, were taken out of man, and each
embodied in some natural form ; which natural form is in all re
spects perfectly correspondent to the quahty of the spiritual
principle which enters into and fills it, and of which it is, therefore,
a perfect type, or representative image. For example, one principle
taken out of the human mind, and, separate from all others, being
clothed with matter, or embodied in a natural form, becomes a horse,
another a sheep, another a lion, another a dove, (fee. And thus
throughout the vast range of nature, we have all the principles of
the human mind individualized and embodied in form.
And here it should be remarked, that, as every pure and heavenly
principle is capable of being perverted by man, and thus turned
into something of an opposite nature — every good into its opposite
evil, and every truth into its opposite falsity — so there are in nature
forms which embody and thus represent by correspondence these
opposite or infernal principles ; such, for example, are all unclean

140 THE SACRED SCRIPTURE.
things, ferocious animals, poisonous plants, venomous reptiles, (fee.
According to Swedenborg, something like this individualization
of the principles of the human mind just hinted at, and their em
bodiment under correspondent external forms, actually takes place
in the spiritual world. There, both angels and evil spirits behold
in the objects around them the forms of their own loves. Their
affections take to themselves certain external forms according to
their quality, and thus the principles which are active in their
minds at any time are presented in effigy before their eyes. The
angels therefore behold around them, delightful fields with sportive
sheep and lambs, little children playing in flower gardens, warbUng
birds of beautiful colors, and other like pleasing imagery ; while
those of the infernal kingdom look upon scenes of barrenness and
horror, and behold therein the ugly forms of savage beasts and
offensive birds. Hear what Swedenborg says upon this subject :
" No one can know what is the quality of the life of the beasts of
the earth, of the birds of heaven, and the fishes of the sea, unless it be
known what their soul is, and the quality thereof . That every animal
hath a soul is a well known thing, for they live, and life is a soul,
wherefore also in the Word they are called living souls. That the
soul in its ultimate form, which is corporeal, such as appeareth before
the sight, is the animal, cannot be better known from any other source,
than from the spiritual world : for in the spiritual world, in like manner
as in the natural world, there are seen beasts of all kinds, and birds of
all kinds, and fishes of all kinds, and so like in form, that they cannot
be distinguished from those which are in our world ; but the differ
ence is, that in the spiritual world they exist apparently from the af
fections of angels and spirits, so that they are appearances of affections;
wherefore they also vanish away as soon as the angel or spirit de-
parteth, or his affections ceaseth. Hence it is evident that their soul ia
nothing else [ but some human affection ] ; consequently that there
exist as many genera and species of animals, as there are genera and
¦species of affections." — Ap. Ex. 1199.
" Inasmuch as the universal heaven is distinguished into societies,
in like manner the universal hell, and also the universal world of spirits,
and the societies are arranged according to the genera and species of
affections, and inasmuch as the animals there are appearances of af
fections, as was just said above, therefore one kind of animal with its
species appears in one society, and another in another, and all kinds
of animals with their species in the whole together. In the societies
of heaven appear the tame and clean animals, in the societies of hell
the savage and unclean beasts, and in the world of spirits, beasts of

KEY TO THE SPIRITUAL SENSE. 14'
a mediate cnaracter. They have often been seen by me, and it has
been given thereby to know the quality of the angels and spirits there;
for all in the spiritual world are known from the appearances which
are near and about them, and their affections from various things, and
also from animals. In the heavens I have seen lambs, sheep, she-
goats, so similar to those seen in the world that there is no difference ;
also turtle-doves, pigeons, birds of paradise, and several others of a
beautiful form and color ; I have seen likewise various kinds of fish in
the waters, but these in the lowest parts of heaven. But in the hells
are seen dogs, wolves, foxes, tigers, swine, mice, and several other
kinds of savage and unclean beasts, besides venomous serpents of
many species, likewise crows, owls and bats." — Ibid. n. 1200.
But it must not be supposed that the objects here spoken of as seen
in the spiritual world, are material, like simiUar ones in this world.
They are the substantial and correspondent forms of particular
affections, and, like every thing else in that world, are all spiritual.
as is evident from its being said that they disappear as soon as the
affections, which are their soul and life, cease.
From what has been said, it will readily be seen that a pure cor
respondence is something quite different from those figures of speech
called metaphor and simile, wherein one thing is taken to represent
another to which it bears some analogy. For although a metaphor
or simile may be a pure correspondence, it may also be, and
often is, based on the apparent analogy existing between things
that are the same in kind ; whereas correspondences are based, not
on any apparent analogy, but on a real and eternal relation subsist
ing between the natural and the spiritual, as that between body
and soul, or between an effect and its producing cause.
Any one who reflects upon this relation may see that it is not
arbitrary, nor fanciful, nor in any degree dependent upon the un
derstanding or will of man ; but that it is a law of divine order in
creation, as fixed as any of the laws of nature, and as exact as
the science of mathematics. This eternal relation between natural
and spiritual things, which is called correspondence, exists, because
the natural world exists from a spiritual cause.
Now although the knowledge of this science of Correspondences,
as a Science, has been lost to the world for thousands of years in
consequence of the depravity of man, yet there has ever remained
some perception and acknowledgment of its existence. It is said,
for example, that light is used in all languages, as the representative
image of truth in its power of illustrating the human understand-

142 THE SACRED SCRIPTURE.
ing. There is also a common perception among men that sheep,
lambs, doves, (fee, correspond to certain principles or affections of
the mind, which are pure and innocent ; and hence they are so
often selected as the fit representatives of such affections ; while
bears, wolves, serpents, and the like, are commonly chosen to re
present the opposite affections. The foundation of all exceUence
in the arts of painting and sculpture, is based upon the Science of
Correspondences, a portion of which the artist receives by influx.
For it is the great ami of those who cultivate these arts in then
higher departments, to represent by sensible colors, and to embody
under material forms, certain ideas or principles which appertain
to the mind, and which are therefore spiritual. The artist labors
to give a visible form to his conceptions, either on canvas or in
marble ; and if his power of execution be equal to his conception,
there will be a perfect correspondence between his picture or statue,
and the idea which he had endeavored therein to express. The
works of the greatest masters in poetry also, and those destined
to live the longest, will be found, on careful examination, to con
tain the most of pure correspondences. For it is to be observed
that genuine poetry is identical with truth. It is the truth in these
works which is their living principle, and the source of their power
over men, and which promises to them an enduring fame.
Moreover, as we go back to the period of remote antiquity,
especially as we journey eastward and explore the arcana of oriental
literature, we find still more of the remains of the Science of Cor
respondences ; for the highly figurative style, as it is called, of
Asiatic literature, is a thing well known among men of learning.
But the country which most abounds in the remains of this science
at the present day, is Egypt, the land where anciently the Science
of Correspondences was most studied, and where, cus a science, it
took its departure from among men : for the hieroglyphics upon
the monuments of Egypt are natural symbols of certain ideas, and
hence were chosen as the fit representatives of things that are
spiritual ; and although they are not pure, but somewhat perverted
correspondences, yet this science, the revival of which commenced
with the revelations made through Swedenborg, is the only key by
which the true and full meaning of these Egyptian figures can ever
be unlocked.
Again : the Science of Correspondences explains the origin of
the idolatrous practices of different nations. The most ancient
people upon this earth were pure and innocent, and were in causes;

KEY TO THE SPIRITUAL SENSE. 143
i. e., they were in the orderly reception and exercise of those spir
itual principles which proceed from the Lord, and which enter as
the producing cause into all natural effects. They had, therefore, a
perception of the internal quality of things, thus of the spiritual
import of the objects around them. They saw heaven mirrored in
the things of earth. When they looked on nature, their thoughts
did not.rest there, but immediately rose above nature to the spirit
ual things which were symboUzed by the objects they beheld.
When they looked at the sun, for example, they thought of the
Lord, of whom the sun is the natural representative image. But
as man turned from the true worship, acknowledgment, and love
of the Lord, to the love of himself, and let his thoughts down from
heavenly to earthly things, he gradually lost his perceptions of the
spiritual in the natural ; and thus, ceasing to think of the Lord
as represented in the natural sun, in proportion as he ceased to
worship Him "in spirit and in truth," he came at length to wor
ship the natural symbol — the sun itself.
Similar remarks will apply to other idolatrous practices ; for they
all had their origin in the Science of Correspondences. The fol
lowing extract contains Swedenborg's account of the origin of
idolatry :
" The reason why the idolatries of the Gentiles of old took their
rise from the Science of Cori'espondences, was, because all things
that appear on the face of the earth have correspondence ; conse
quently, not only trees and vegetables, but also beasts and birds of every
kind ; with fishes and all other things. The ancients, who were
versed in the Science of Correspondences, made themselves images,
which corresponded with heavenly things ; and were greatly de
lighted with them by reason of their signification, and because they
could discern in them what related to Heaven and the Church. '
They therefore placed those images not only in their temples, but
also in their houses ; not with any intention to worship them, but to
serve as means of recollecting the heavenly things signified by them.
Hence, in Egypt, and in other places, they made images of calves,
oxen, and serpents, and also of children, old men, and virgins ; be
cause calves and oxen signified the affection of the natural man ;
serpents, the prudence of the sensual man ; children, innocence and
charity; old men, wisdom ; and virgins, the affections of truth ; and
BO in other instances. Succeeding ages, when the Science of Cor-'
respondences was obliterated, began to adore as holy, and at length
1,0 worship as deities, the images and resemblances set up by their

1 !4 THE SACRED SCRIPTUHE.
forefathers, because they found them in and about their temples.
The case was the same with other nations ; as with the Philistines
in Ashdod, whose god, Dagon (concerning whom, see 1 Sam. v. 1, to
the end), was, in its upper part like a man, and in its lower part
like a, fish ; the reason of which was, because a man signifies in
telligence, and a fish, science, which make a one. For the same
reason, the ancients performed their worship in gardens and groves,
according to the different kinds of trees growing in them, and also
on mountains and hills ; for gardens and groves signified wisdom
and intelligence, and every particular tree something that had rela
tion thereto ; as the olive, the good of love ; the vine, truth derived
from that good ; the cedar, good and truth rational ; a mountain sig
nified the highest heaven ; a hill, the heaven beneath. That the
Science of Correspondences remained amongst many eastern nations,
even till the coming of the Lord, may appear also from the wise
men of the east, who visited the Lord at His nativity; wherefore a
star went before them, and they brought with them gifts, gold, frank
incense, and myrrh (Matt. ii. 1, 2, 9, 10, 11); for the star which went
before them signified knowledge from heaven ; gold signified celes
tial good; frankincense, spiritual good; and myrrh, natural good; which
are the three constituents of all worship." — D. S. S. 23.
Sufficient, I trust, has now been said in explanation of the Sci
ence of Correspondences. The reader will see, in what has been
said, sufficient reason for admitting that this science is based upon
a fixed and eternal law of divine order, according to which
alone creation can proceed. For spiritual principles, as they de
scend from the Lord, clothe themselves in ultimate forms corres
pondent with their quality. #
Here, then, in this Science of Correspondences, which was an
ciently esteemed the Science of Sciences, we discover the law ac
cording to which the Divine Word is composed ; for the Scripture is
written throughout according to correspondences. The Divine
Wisdom could not descend to a level with the human understand
ing, in any other way than by clothing itself in a garb of natural
objects and events. The Lord could not speak to man without
speaking in pure correspondences, any more than He could create
things in nature without an influx of spiritual principles into
correspondent natural forms ; for neither the one nor the other
would be according to His divine order. And as with the volume
of nature, the further we descend beneath its surface, and the more
we explore its interior structure and laws, the more curious, won-

KEY TO THE SPIRITUAL SENSE. 146
derful, and perfect do we find it all, so it is with the Sacred
Scripture. And here we discover a complete analogy between the Word and
the works of God. Here, too, we learn something of the true nature
of inspiration, and wherein the divinity of the Word consists. We
see that the Scripture is divine even to ultimates ; and that it sur
passes every human composition, not only in the nature of its con
tents, but also in the style of its composition, in the same manner
and degree that the works of nature transcend the works of art.
And if it be really what it claims to be — The Word of God —
should not this be the case ?
In this principle of correspondence, therefore, according to which
the Word is composed, we discover a rule, and the only rule, for
the spiritual interpretation of the Word ; — a rule, as we have seen,
not arbitrary, nor fanciful, nor of any man's invention, but orderly,
rational, and fixed as the laws of creation. Men may deny and
reject it if they will, but their denial and rejection can never alter
its truth.
From what has been said it will readily be seen, that if the
Word be composed agreeably to the law of correspondence between
natural and spiritual things, it must contain an external and an in
ternal, or a natural and a spiritual sense throughout. And such,
as we learn from the writings of Swedenborg, is actually the case.
Moreover, it has been shown from the Scripture itself, in the two
preceding lectures, not only that it is necessary to admit an internal
sense, but that such a sense does actually exist. The Word in its
natural sense, as we all know, treats much of things personal,
local, and temporary; but in its spiritual sense, it treats of the
eternal laws of our spiritual life, — of principles which are univer
sal, and which have a living and present application to human
ffiinds, in all times and in all places.
Thus, by virtue of its internal sense, the Bible, Uke the face of
nature, is forever fresh and fragrant with beauty and with love.
The words of the Lord, like His works, are everywhere filled
with spirit and with life.
I will now proceed to illustrate the importance of the principle
just explained, by applying it, as a rule of spiritual interpretation,
to some portion of the Word. And I trust that in doing this, the
truth of the principle itself will be made to appear still more evi
dent. I cannot do more in the present lecture, however, than give
13

146 THE SACRED SCRIPTURE.
a very general, and perhaps quite imperfect, idea of the Science
of Correspondences in its application to the interpretation of the
Scripture. Take first, for the illustration of our rule, that portion of the
Word embraced in the first three chapters of Genesis, and which
treats of the creation and fall of man. This is chosen as well be
cause we cannot elicit from the letter of the text a meaning that
consists with reason and true science, as because there has been,
and is still, among the learned in the Christian Church, so much
doubt and disagreement in regard to what these chapters really
mean — particularly the third chapter, which contains the account
of man's temptation and fall.
As the first chapter of Genesis has commonly been regarded as
containing an account of the creation of this natural world, so the
third chapter has generally been thought to contain a piece of Ut
eral history also — (though upon this point theologians have not
been, and are not at the present day, by any means agreed). Con
sequently much labor and learning have been expended in fruitless
endeavors to ascertain upon what precise spot of this natural globe
the garden of Eden was located ; and pages — perhaps it might
be said with truth, volumes — of absurd and fooUsh stuff have
been written about the forbidden tree and its fruit, and the proba
ble kind of animal meant by the serpent. Not a few, in their fan
ciful speculations, have supposed the forbidden fruit to have
been apples.
But I will not weary my readers with the many absurd and ridi
culous things, which men, following the bUnd guide of their self-in
telligence, have written upon this portion of the Word. Forget
ting that the Lord's words are spirit and life, they have been ever
looking outward upon the world of nature for the garden of Eden,
the serpent, and the forbidden fruit, instead of looking inward upon
their own souls for the spiritual principles denoted by these things.
And when we consider the mass of absurdity that has been writ
ten upon this chapter, and the strange conclusions which have been
deduced from it, can we wonder much at the language of that cele
brated infidel, Diderot, when he says : " The God of the Chris
tians for an apple, punished all the human race and killed his
own son. This only proves that God is a father, who makes
a great deal to do about his apples, and cares very little for his
tihildren." I ask if it be not professing Christians themselves, who have

KEY TO THE SPIRITUAL SENSE. 147
put this profane lang-uage into the mouth of that infidel writer ?
But to our work of interpretation.
According to the writings of the New Church, the first eleven
chapters of Genesis do not contain a literal history, as has com
monly been supposed ; but true history commences with the call
of Abraham at chap. xU. Nevertheless it is taught by Sweden
borg, that these first chapters of Genesis make a part of the Word
of God, and are therefore divinely inspired, being written according
to correspondences. And the reason why they are composed in
the historical form, is, because the most ancient race of men, who,
on account of their innocence, had a perception of the internal
quality, and hence of the spiritual meaning of everything around
them, took peculiar delight, not only in clothing their affections and
thoughts with correspondent natural imagery, but also in arranging
that imagery into a historical series. " They not only," sa3's
Swedenborg, " expressed themselves by representatives, but ako
reduced their thoughts into a kind of historical series or arrange
ment, in order to give them more life, and in this they found the
sweetest delight and entertainment." — A. C. n. 66.
Hence, according to our author, Adam, who is said in the first
chapter of Genesis, to have been created an image and likeness of
God, does not mean any particular individual by that name, a?
generally supposed, and as, indeed, appears in the literal sense ;
but this name denotes the most ancient Church, or all the men who
belonged to that Church. In a sense abstracted from persons, it
signifies the genuine principles both of love and faith, which con
stituted the essence and life of that Church — which are, indeed, the
essence and life of every true Church.
Moreover, we are taught in the writings of the New Church,
that aU the proper names mentioned in Scripture, which, in their
literal sense apply to particular persons, in their spiritual sense
denote universal principles of the human mind, either in true or in
perverted order. Each name being given by inspiration of God,
has, therefore, an internal sense, in which it denotes some specific
but universal principle of the Church, or the human mind. And
herein Swedenborg agrees with what the Apostle teaches, viz : that
" no Scripture is of any private interpretation." If names were
limited in their appUcation to particular individuals, the interpreta
tion evidently would be private. Besides, it is well known to those
acquainted with the Hebrew language, that all the proper names in
that lang-uage are significant. Thus, for example, Judah .signifies

148 THE SACRED SCRIPTURE.
the praise of the Lord ; Melchizedek signifies king of righteousness ,
Horeb signifies dryness or solitude ; Heshbon signifies industry oi
thought, (fee.
That Adam does not denote any particular individual, but the
principles of love and truth, or charity and faith perfectly united in
the human mind — as they were in the minds of the men of the
most ancient Church — appears evident from the chapter where
this name is first mentioned. For it is written (Gen. i. 26), "And
God said let us make man in our image, after our likeness ; and let
them have dominion over the fish of the sea, and over the fowls of
the air," (fee. And in the next verse, " So God created man in his
own image, in the image of God created He him ; male and female
created He them." And again (Gen. v. 2.) : "Male and female
created He them ; and blessed them, and called their name Adam."
Here it is declared that both the male and female were called
Adam. And not only so, but it is said in the first chapter that He
created both of them on the sixth day : whereas no mention is made
of the creation of the woman Eve, until near the close of the second
chapter, which appears to be some time after the Lord had rested
on the seventh day.
Now in the language of correspondence, according to which I
have said the whole Word is written, male signifies the intellectual
principle of the Church, or of any man of the Church — together
with all of understanding, thought, and the truths of faith, which
appertain to that principle ; and female signifies the will-principle
of the Church, or of any man — together with all of love, affection,
and the goods of charity, which appertain to this principle. Swe
denborg says : " The most ancient Church called the uncierstanding
in the spiritual man male, and the will female, which when they
acted in unity they styled a marriage : from that Church was
derived a form of speaking, which became usual, that the Church
itself, by reason of the affection of good, was called daughter, and
also virgin ; as the virgin Zion, the virgin Jerusalem, and also
wife." We see, in the characteristic mental qualities of the two
sexes, an illustration of the correspondence and internal sense of the
terms male and female. For the male of our species, is pre
eminently a form of the understanding ; while the female is pre
eminently a form of affection.
I have said that all things in the natural world correspond to
spiritual principles, which appertain to the human mind. There
fore, when natural things are mentioned in the Word, they signifj

KEY TO THE SPIRITUAL SENSE. 149
these spiritual principles. Consequently the creation and orderly
arrangement of all natural things correspond to and signify the
new spiritual creation ; i. e., the renewal of man's spirit, and the
orderly arrangement in his mind of all spiritual principles. And
so we are taught in the writings of Swedenborg that the first chap
ter of Genesis, which appears to treat of the creation of this natu
ral world, does in reality treat of the regeneration of man, and
describes, by correspondences, the spiritual changes and operations
which take place in the human mind ; or the works which the
Lord performs within man while He is creating him anew into His
own image and likeness. The mind of the natural man is in a
state of spiritual darkness, disorder, and emptiness. Hence, before
regeneration, or before the spirit of God moves upon the faces of
the waters, his state corresponds to, and is therefore represented
by, the earth * when it " was without form and void ; and dark
ness brooded over the faces of the deep." But when the intel
lectual principle of man is illumined from the Word, and is formed
according to Divine Wisdom, i. «., when a man thinks and under
stands nothing but what is in agreement with Divine Truth — and
when his wiU principle is formed into an agreement with the Divine
Love, i. e., when the man wills and loves nothing but what Divine
Truth teaches to be good and right — then there exists in his mind
the celestial marriage of goodness and truth. His will and under
standing act together in perfect union. The man becomes a living
soul. He is then spiritually created, male and female ; iov both
his understanding and his will are formed anew, and he is made into
the image and likeness of God. Image is here predicated of the
understanding when formed into an agreement with the Divine
Truth ; and likeness, of the will, when formed into an agreement
with the Divine Love. And because man is not able to regenerate
himself — because Divine Truth from the Lord illumines his under
standing and so forms it into an image of itself, and Divine Love

* The Hebrew word HDIX ( adamah ) which is translated earth is a deriva
tive from DT,v{ ( adam ) which is translated Adam, and sometimes man.
And inasmuch as the earth, together with all things appertaining to it, sub
sists by an influx of human principles from the spiritual world, and hence
represents, by correspondence, all the principles of the human mind or of the
church with man, we may therefore see why the earth, when mentioned iu
the Word, denotes the Church, as was shown in a former lecture ; and also
why Adam signifies the most ancient Church, or any Church in a state of true
order.

160 THE SACRED SCRIPTURE.
from the Lord vivifies his will and also creates that into a likeness
of itself, and Divine' Power from the Lord enables him to resist
and put away evil and do what the truth requires, therefore this
creation is spoken of as the work of God.
The six days' work mentioned in this chapter, correspond to and
signify all the states of spiritual labor — all the temptations and
combats with evil spirits, which man has to endure while he is
becoming regenerated. And the seventh day which is called the
Sabbath, and the Lord's day, corresponds to and signifies a state
of internal peace and rest ; such a state as a man arrives at when
he has overcome and subdued in himself all infernal propensities,
and rests from his spiritual warfare. This state is called the Lord's
day, because it is one in which the man suffers himself in all things
to be led and governed by the Lord. Moreover Sabbath, in the
Hebrew language, means rest.
Those w\io desire to know the correspondence and internal sense
of each particular thing mentioned in this chapter, are referred to
the first volume of Swedenborg's Arcana Coelestia. The following
is a very brief exposition of its internal sense, in the author's own
language :
" The six days, or times, which are so many successive states of the
regeneration of man, are in general as follows :
" The first state is that which precedes, as well that from infancy
as that immediately before regeneration, and is called void, emptiness,
and thick darkness. And the first motion, which is the mercy of the
Lord, is the spirit of God moving itself on the faces of the waters.
" The second state is, when a distinction takes place between the
things which are of the Lord, and the things which are proper to man :
the things which are of the Lord are called in the Word remains, and
are here principally the knowledges of faith, which man has learned
from infancy, which are stored up, and are not manifested till he comes
into this state : which state at this day seldom exists without tempta
tion, misfortune, or sorrow, which effect, that the things which are of
the body and the world, consequently which are proper to him, become
quiet, and as it were die. Thus the things which are of the external
man are separated from the things which are of the internal : in the
internal are the remains, stored up by the Lord till this time, and for
this use.
" The third state is, that of repentance ; in which, from the internal
man, he speaks piously and devoutly, and brings forth goods, as the
works of charity, but which nevertheless are inanimate, because he
considers them from himself : and they are called the tender grass,
then the herb of seed, and afterward the tree of fruit.

KEY TO THE SPIRITUAL SENSE. 15i
" The fourth state is, when he is affected with love, and illuminated
by faith : he before discoursed piously, and brought forth goods, but
from the state of temptation and distress, not from faith and charity;
wherefore these are now enkindled in his internal man, and are called
two luminaries.
" Hhe fifth state is, that he discourseth from faith, and thereby con
firms himself in truth and good : the things then produced by him are
animated, and are called the fishes of the sea, and the birds of the
heavens. " The sixth state is, when from faith, and thence from love, he
speaks truths, and does goods ; the things which he then produces
are called the living soul, and beast. And because he then begins
also to act from love, as well as from faith, he becomes a spiritual man,
which is called an image. His spiritual life is delighted and sustained
by such things as are of the knowledges of faith, and of works of
charity, which are called his meat ; and his natural life is delighted
and sustained by such things as belong to the body and 'the senses,
from whence a combat arises, until love reigns, and he becomes a
celestial man."
Now when a man has been brought into this fully regenerate
state, which is denoted by Adam — when he has become an im
age and likeness of the Lord, having his thoughts all of truth and
his affections all of love, then his mind is in a state of heavenly
order, and he experiences internal but unspeakable joy, rest,
delight, and peace. And so long as he continues to acknowledge
the Lord as the source of all his sweet affections and fragrant
thoughts, so long he receives the delights of trae life from their
eternal Fountain, and is unspeakably happy.
This heavenly state of mind is what corresponds to, and is
therefore denoted by, the garden of Eden, wherein it is said the
man was placed after he had been created. In the writings of
Swedenborg, we are taught that all the names of places mentioned
in the Word, correspond to, and thence signify, certain states of
the mind, or of the Church with man. A garden corresponds to
and signifies intelligence, and Eden,''' love. Therefore the garden
of Eden corresponds to and signifies that celestial state of mind,
in which man, by virtue of the purity and disinterestedness of his
love, receives true intelligence and wisdom from the Lord, and en
joys the purest deUghts of life.
That the garden of Eden here mentioned does not signify any
particular spot of natural earth, but a certain s1aie of mn'.';
*¦ Eden, in the Hebrew language, means pleasure or drlighl

1 62 THE SACRED SCRIPTURE.
affections and thoughts, is manifest from the mention made of it in
Ezekiel xxviu. 13. It is there said concerning the king of Tyrus,
" Thou has been in Eden, the garden of God ; every precious
stone was thy covering." Now it is a common opinion that no
one ever entered the garden of Eden after Adam was expeUed
from it ; and certainly, if a literal garden is to be understood, it
is quite improbable that this king of Tyre could ever have been in
it; for, according to common chronology, he was not born till
more than 3000 years after Adam's expulsion frond Eden.
No. — Men of learning may cease their fruitless search for the
garden of Eden upon some spot of this natural earth ; for sure it is
tley will never find it there. Nowhere in this outward world, but
oi.ly in the soul of man — in the regenerate and well ordered
mind — is the true garden of Eden, the paradise of God. Who
ever hath his understanding enlightened by the Divine Truth, and
his will vivified and actuated by the Divine Love, having all his
affections and thoughts brought into agreement with the will and
wisdom of God, and is thus made a living soul — spiritually crea
ted anew after the image and likeness of the Lord Jesus Christ —
he is in the garden of Eden, and every precious stone is his cover
ing ; for all the precious truths of Revelation ( which are the
things denoted by precious stones ) are his spiritual protection and
covering — the fullness and perfection of his wisdom, the ornament
and beauty of his mind.
Thus doth the Lord now, as in the most ancient times, place in
the garden of Eden every one whom He creates a living soul after
his own image and likeness. And there, too, "He causes to
grow every tree that is pleasant to the sight and good for food."
For in this celestial state. He causes to spring up in the mind the
spiritual things to which beautiful trees^and delicious fruits corres
pond — those clear perceptions and blissful loves, which delight
and nourish the soul of man : — " The Tree of life also in the midst
of the garden."
And since the garden of Eden denotes not a place, but a certain
state of the human mind, it is obvious that the Tree of Life in its
midst cannot be understood as denoting any natural tree, but the
inmost and life-giving principle of all man's intelUgence and affec
tions. Every man has some ruling love, and according to its
quality, is the quality of all his subordinate loves. This ruling
love is in all his affections and thoughts, and forms their inmost
principle. Hence it is in their midst. The affections of the natural

KEY TO THE SPIRITUAL SENSE. 153
man are all selfish, because his ruling love is the love of himself.
But the supreme love of the angels, and of all men who are like
angels — all who are in a state of mind denoted by the garden of
Eden — is, love to the Lord. They perceive and acknowledge that
the Lord alone is Life, and the living source of all their intelligence
and love. And because they love Him supremely, and look to
Him in all things, therefore He is the Tree of Life in the midst of
their garden. Tree, in a subordinate sense, corresponds to and
signifies the Church, or a man of the Church, in respect to both
faith and charity : its leaves correspond to the truths of faith, and
its fruit to the goods of charity. And since the Lord is the only
Ufe, and the only source of goodness and truth to men, therefore
Tree is here used in its supreme sense, because it is called the Tree
of Life ; and it signifies the Lord as to his divine, life-giving wis
dom and love.
While man remains in the garden of Eden, this Tree of Life
must be in the midst. For while he remains in a celestial state,
he loves the Lord supremely, and acknowledges Him as the in
most, source, and life, of all his affections and thoughts. And
while he lives in the performance of good uses from the Lord,
acknowledging Him as the inmost and supreme source of all his
will, and wisdom, and power to do good, he eats the fruit of this
Tree of Life ; for then his mind is continually fed and nourished
with the heavenly graces of innocence, mercy, forbearance, peace,
wisdom, intelligence, humility, and love ; and these, with all other
heavenly principles, become appropriated to him, and as it were,
incorporated into his spiritual being.
As there is spiritual food or things which nourish the mind, cor
responding to natural food or things which nourish the body, so
there is such a thing as spiritual eating, which corresponds to nat
ural eating ; and to eat, spiritually, is to receive into our minds the
spiritual things of truth and love in such a manner that they be
come appropriated to our spirits, and incorporated with them, as
natural food is appropriated to, and incorporated with, our bodies.
Hence the Lord saith : " Whoso eateth my flesh, and drinketh mj'
blood, hath eternal life." (John vi. 54.) Flesh corresponds to and
signifies the good of love ; and blood corresponds to and signifies the
truth by which that good is nourished and made spiritually alive. To
eat the Lord's flesh, therefore, signifies to have the good of His divine
love incorporated with our will ; and to drink His blood signifies to
have the truth of His divine Wisdom or Word incorporated with

1 64 THE SACRED SCRIPTURE.
our understanding. Whoever is in this state, lives from the Lord,
and hath eternal life. Nor can there be any true heavenly life
without this substantial food, wherewith the Lord feeds our souls,
and which is, indeed, the spiritual flesh and blood of His own Di
vine Body. Wherefore it is written : "Except ye eat the flesh of
the Son of Man, and drink His blood, ye have no life in you."
(John vi. 63.)
Now while the regenerate man is eating the fruit of the Tree of Life
in the manner here described, he is at the same time dressing and
keeping the garden, wherein the Lord God hath placed him ; for
he is cherishing and preserving the life of all celestial principles —
those heavenly plants which spring up and blossom in his mind,
and make his state a true garden of Eden.
But another tree is spoken of in this garden, the very name of
which shows us that a natural tree cannot be meant. It is " the
tree of the knowledge [or science] of good and evil." We per
ceive by its name that its fruits are spiritual, Now when man
lives in the acknowledgment that the Lord is the only source of
goodness and truth, and is in the constant endeavor to perform
good uses, not from himself, nor for the sake of himself, but from
the Lord and for the sake of the neighbor, he knows nothing but
good ; for he then eats only of the Tree of Life, which is alto
gether good ; and therefore he is blessed in the reception of trae life
from the Lord. Such was the state of the most ancient church
denoted by Adam. But so fai- as man thinks that he lives of him
self — that he does good and originates truth of himself — so far
he turns away from the Lord to his own self-intelligence, thinking
that of himself he knows good and evil.
Man's self -derived intelligence, therefore, which contains within it
the love of being as God, knowing gopd and evil, is what is de
noted by " the tree of the knowledge of good and evil." And as
often as man performs any act, however fair its outward appear
ance may be, and does not in his heart ascribe all the honor and
glory of it to the only Lord and Saviour, but takes merit to him
self for the good which he does and the truth which he speaks —
so often he plucks and eats the fruit of that forbidden tree, whose
very touch is pollution, and whose taste is spiritual death.
These two trees are said to have been placed in the garden, to
denote the perfect freedom in which man is left, even in his regen
erate state, to turn either to the Lord or to himself ; — to eat either
of the Tree which is in the midst of thg garden, and enjoy true

KEY TO THE SPIRITUAL SENSE. 156
life, or of " the tree of the knowledge of good and evil," and suf
fer spiritual death.
And this, it should be remarked, agrees with Swedenborg's ac
count of the origin of evil, which is the only rational account of
it that has been or can be given. Upon this subject he says, in
his treatise on Conjugial Love, n. 443 :
" This arcanum cannot be opened, unless it be known, that no
one is good but God alone, and that there is not anything good
which in itself is good, except from God ; wherefore he that looks
to God, and wills to be led by God, is in good ; but he that turns
himself away from God, and wills to be led by himself, is not in good ;
for the good which he does, is either for the sake of himself, or for
the sake of the world, thus it is either meritorious, or counterfeit, or
hypocritical ; from which it is manifest, that man himself is the origin
of evil ; not that that origin was put into man from creation, but that
he himself, by turning from God to himself, put it into himself 
Man was created, that all that he wills, thinks, and does, may appear
to him as in himself, and thus from himself; man, without this appear
ance would not be man, for he would not be able to receive, to retain,
and, as it were, appropriate to himself anything of good and truth, or
of love and wisdom ; whence it follows, that, without that as it were
living appearance, man would not have cojunction with God, and
thence neither eternal life. But if from this appearance he induces
in himself a belief that he wills, thinks, and thence does good from
himself, and not from the Lord, although in all appearance as from him
self, he turns good into evil with himself, and thus makes in himself
the origin of evil : this was the sin of Adam [or the most Ancient
Church]." I think every one will acknowledge the reasonableness of this.
We know there is a principle in man — it is the very outermost
or lowest principle of the mind — which would judge of every
thing from the outward appearance, — by the senses alone. It is,
therefore, called the sensual principle of the mind. This principle
would persuade us that there is no God besides ourselves, because we
do not see Him with our natural eyes. It would persuade us that
the obvious and literal sense of Scripture is its true and only sense.
— that the Word has no spiritual meaning, and is altogether like a
human composition, because it so appears. It would persuade us
that we live, do good, and originate truth of ourselves, because
such is the appearance. Thus it would persuade us that we have
an independent, self-derived existence, and are as God, knowing
good and evil.

166 THE SACRED SCRIPTURE.
Now when this principle, separate from all others, descends into
nature, and there becomes clothed in a material garb, because it
is the lowest principle of the mind, being nearly allied to the cor
poreal, it is seen embodied in the form of a serpent. This is its
appropriate form and natural representative. A serpent therefore,
corresponds to, and, when mentioned in the Word, signifies this low
and sensual principle of the mind : and the speech or language of
the serpent, denotes the reasonings of this principle, or, what is
the same, of the persons who are under its influence ; such, for
example, are the reasonings of the natural man when he labors to
confirm the mere appearances of truth — whether in the volume of
nature or revelation — as the genuine truth itself. And because he
does this in a cunning and artful manner, appealing to the evidence
of the senses, therefore the serpent is said to be "more subtle than
any beast of the field, which Jehovah God had made." Hence it
is said in Psalms, concerning those who seduce men by their carnal
or sensual reasonings, " They sharpen their tongue like a serpent ;
adders' poison is under their lips." (cxl. 3.) And again : " Their
poison is like the poison of a serpent." (Iviii. 4.)
That a serpent has this spiritual signification, and consequently,
when used in the Word, denotes all those who are under the influ
ence of the sensual .principle, is. manifest from many passages.
Thus the Lord called the Jewish Scribes and Pharisees " Serpents
— a generation of vipers." (Matt. xxiu. 33.) Of course He did
not mean that they were literally such ; but that they were ipir-
Ji;M6(/Zy such,, from correspondence — because their mmds were of
that gross and sensual character to which the serpent corresponds ;
because their interiors were full of all kinds of evils ; because they
were under the dominion of hell, " that old serpent, called the Devil
and Satan, which deceiveth the whole world." That it was on this
account that the Lord called the Jews " serpents" and " a viperoui
generation," is evident from the context ; for these words occur in
the same chapter, and immediately after the repeated and severe
denunciations which He utters against them, because they were
"like unto whited sepulchres, which indeed appear beautiful out
ward, but within are full of the bones of the dead, and of all
uncleanness." (v. 27.)
Again : there is another principle in man, which, while it incUnes
him to love goodness and truth, inclines him also to love the merit
of them, and thus to believe and claim them as his own or self-
derived. This affection — this love of claiming good and truth as

KEY TO THE SPIRITUAL SENSE. 157
our own and self-derived, is ever ready to grant a listening ear to
the crafty insinuations of the serpent or sensual principle, because
this principle endeavors to persuade us, by many appearances, of
the very thing which we desire to believe, viz : that we do live and
are wise of ourselves. This affection therefore, is what is denoted by
the woman whom the serpent tempted. Woman, in a good sense,
corresponds to and signifies affection for truth. But when listening
to the suggestions of the serpent, as in the present instance, it
denotes the love of self-derived intelligence. Now when this love
yields to the artful reasonings of the sensual principle, as it is ever
inclined to do, and the man begins to believe that he lives, is wise,
and does good of himself, because it so appears, that moment he
turns away from the Tree of Life, and begins to eat of the forbid
den tree of the knowledge of good and evil. And when man's
affection for truth has become thus debased and sensualized —
changed into the affection of self-derived intelligence, it extends its
poisonous influence throughout every region of the mind, blinding
the understanding and debasing the rational principle also ; and
this is what is signified, spiritually, by the woman's tempting the
man to eat. By man is here denoted the rational jirinciple. And
in this state, the sensual principle, being separated from the spir
itual and celestial, and turned to the corporeal, is no longer in the
true order of its creation, but in a state of disobedience to the
higher principles of the soul. Therefore it is accursed. This is
what is spiritually signified by the sentence pronounced upon the
serpent, " upon thy belly shalt thou go, and dust shalt thou eat all
the days of thy life." And not only so, but the whole land is
accursed, bringing forth thorns and thistles ; that is, the whole
region of the mind is disordered and debased, giving birth to infer
nal lusts and false persuasions.
Thus did the serpent, in the most Ancient Church, tempt the
woman, and the woman the man ; until the affections of that Church
becoming corrupted, and its understanding darkened, it gradually
and successively fell from its state of primitive purity and inno
cence ; and thus was driven out from the garden of Eden — away
from the peaceful paradise of innocence and love.
This was the fall — the fall of man : — a degraded state of spir
itual bUndness, moral imbecility, and internal self-worship, wherein
all men by inheritance are now immersed ; and from which state,
whosoever rises so as to feed upon the true and living Bread which
cometh down from heaven, must do so in the sweat of his face; — by

168 THE SACRED SCRIPTURE.
a hard struggle against his evil loves, and continual watchfulness
against the subtle arts of the serpent.
Thus we may discover now, in every mind, the principles which
correspond to and are denoted by the serpent, the tree of the
science of good and evil, and that sinning woman Eve. And every
man who (lepends on his own intelligence, or who loves himself
more than the Lord, is eating of that forbidden tree, whose fruit is
poison to the life of heaven.
Let no one, therefore, think ever to find the garden of Eden out
of himself. For in the soul — the purified and regenerate soul —
are the essence and living correspondences of all the lovely places
and beautiful forms that exist in the natural world ; — of aU the
innocent creatures that walk and fly — of all the fair and fragrant
flowers that overspread the earth. Here, or nowhere, is to be found
the garden of Eden, the paradise of God.
Thus doth this Scripture, once cold and dead, become fresh and
living truth. Thus by "the key of knowledge" which is now
restored to us in the revealed Science of Correspondences — by the
touch, as it were, of the Lord's finger at this his second advent —
the Sacred Scripture rises from the dead, and is presented to us
glorious in wisdom — radiant with beauty — aU warm and breathing
with the life of God.

LECTURE VII.

THE SACRED SCRIPTURE  KEY TO THE SPIRITUAL SENSE APPLIED,
AND ITS IMPORTANCE EXEMPLIFIED.
" The supper of the great God." — Rev. xix. 17.
In my last lecture I explained the nature of the Science of
Correspondences, according to which, as we learn from Sweden
borg, the Sacred Scripture is composed throughout. I also applied
it in a general way to the interpretation of a few things in that
portion of the Word which treats of the creation and fall of man.
I endeavored to show that this science is not arbitrary, nor fanciful,
but that it has its foundation in that immutable relation subsisting
between natural and spiritual things, as between effect and cause: —
that it expresses p law of divine order in creation, and is, there
fore, as determu^ace and fixed as the laws of light, or of the
planetary motions. And because all things in the natural world
subsist from a spiritual cause — because this law of correspondence
between forms and their essence, or between natural effects and
the spiritual substances which enter into them as their cause, is a
necessary law in creation, it is a law of order necessary also m
revelation. The Science of Correspondences, therefore, furnishes
us with a rule, and the only rule, as I have before said, for the true
spiritual interpretation of the Word of God.
It will be seen on adverting to the previous lecture, that light,
water, and blood are each given as the correspondent and represen
tative image of truth. Those who are unacquainted with this sub
ject of correspondences, may be at a loss to understand how this
can be. They may not readily perceive how different natural
things can correspond to and signify the same spiritual principle,
if the principle and the thing have a relation like that existing
between cause and effect. Hqw this is, therefore, shall be explained
in few words.
I presume it will be admitted by all that nothing was made in
vain, but that every object in creation has some specific use for
which it was created. All the things in the natural world, there
fore, taken together, present us with an endless varietv of natural
\ (159)

163 THE SACRED SCRIPTURE.
uses. So there are all orders and degrees of truth in the Divine
Humanity, and an infinite variety of spiritual uses which truth has
to perform in the spiritual creation, or regeneration of man. The
different natural objects, therefore, which are each the representa
tive image of. truth, and which have each a different use, corres
pond to and signify the different operations or uses of truth.
Thus light corresponds to and signifies the use of truth in illus-
trating human minds : water corresponds to truth with respect to
its use in cleansing the mind of those evil principles which defile
it. And as water has many other uses besides that of cleansing,
so there are correspondent spiritual uses which truth has to per
form in the mind. But when man not only knows and understands
truth, but so regulates his life according to it that it becomes a
vital principle of his being, it is then received, as it were, into the
spirit's circulation, and its use is such, that it finds its correspond
ing natural form and representative image in blood.
Thus it is, that all the different representative images of truth,
whether in nature or in art, correspond to this divine principle in its
various forms, degrees, relations, uses, and operations in man.
I proceed now to give some further confirmations of the truth,
and illustrations of the use, of the Science of Correspondences.
And although this Science is equally applicable to the interpreta
tion of the plainer portions of the Word, yet, with the view of
showing its importance more clearly, I shall select for illustration
such passages as are either unintelligible in their literal sense, or
attended with more or less difficulty. In the narrow limits of a
single lecture all I can hope to do, is, to give the reader some gen
eral idea of the application of this science to the interpretation of
the Word.
It was shown in a preceding lecture that what is recorded in
Genesis concerning the flood, cannot be received as true in the
literal sense, because in this sense it teaches what is manifestly
contrary to the traths of science. But in its spiritual sense, as
unfolded by the Science of Correspondences, this chapter addresses
man's rational faculty, and is seen tp be perfectly true and con
sistent throughout. I wiU here offer a few hints, which may furnish
the reader with a clue to the right interpretation of the whole
chapter. Water, I have said, is the correspondent of trath. But it is
only when water is employed in some of its appropriate uses, that

KEY TO THE SPIRITUAL SENSE APPLIED. 161
it has this correspondence. If people employ it, as they may, in
drowning themselves or others, or in destroying any Uving thing
that is useful upon earth, then they abuse it, or convert it from its
appropriate and good use, into an evil use. There should, there
fore, be something to which water corresponds when it is thus
abused, or turned from a good into an evil use. And what else
should its correspondence then be, but the truth misemployed, or
used for an evil end ? Truth is abused, because turned from its
appropriate use, whenever it is employed to favor any evil love ;
and since genuine truth cannot do this — cannot favor anything
that is evil — for only falsehood is in agreement with evil, therefore
the abuse of truth implies its conversion into falsity, which is
opposite ; for to make any truth favor an evil love, is to make that
truth a falsity. Water, therefore, when employed for any purpose
that is not good, corresponds to truth when used to favor some evil
love ; thus to falsity, because truth is thereby changed into falsity.
From this opposite correspondence of water, we may learn what
is signified by the waters of the flood mentioned in the chapter
above referred to. They denote the falses of the Ancient Church,
originating in its evil loves, which so overwhelmed the minds of the
men of that Church, that the pure and uinocent affections of char
ity — all the things of heavenly life — perished. And this is what
is denoted by that flood's destroying every living creature and sub
stance upon the face of the earth. Earth denotes the Church, as
we have before said.
The internal sense of the whole of this chapter is beautifully
unfolded in the first volume of the Arcana Coelestia. Without
entering further now into the meaning of the particular things
there mentioned, I will quote Swedenborg's exposition of verse
19, where it is thus written : "And the waters prevailed exceeding
exceedingly upon the earth, and all the high mountains were cov
ered, which were under the heaven."
" That waters, in this and in the following verses, signify falses,
may appear from those passages of the Word, which were quoted in
the introduction to this chapter, and also in the explication of verse 6,
where mention is made of a flood, or inundation of waters. It was
there shown that inundations of waters signify desolations and temp
tations, which imply the same thing as falses, for desolations and
temptations are nothing else but inundations of falses excited by evil
spirits. That such waters signify falses is hence, because in gen
eral waters in the Word signify what is spiritual, that is, what is
14

162 THE SACRED SCRIPTURE.
intellectual, rational, and scientific : and because these, they signify
also contrary things : for every false is a kind of scientific, and appears
as somewhat rational and intellectual, because it is of thought. Thai
waters signify things spiritual, appears from very many passages in
the Word ; but that they signify also falses, the following passages
may serve as proof, besides what were before adduced : ' This people
hath refused the waters of Shiloah- that go softly ; therefore behold,
the Lord bringeth up upon them the waters of the river, strong and
many ; and he shall come up over all his channels, and go over all his
banks,' Isaiah viii. 6,7; where waters going softly signify things spir
itual ; waters strong and many, signify falses. Again, in the same
prophet : ' When thou passest through the waters I will be with thee,
and through the rivers, they shall not overflow thee,' xUii. 2 ; where
waters and rivers signify difficulties, and also falses. In Ezekiel :
' Thus saith the Lord Jehovah, When I shall make thee a vastated
city, as the cities that are not inhabited ; when I shall bring up the
abyss upon thee, and many waters shall cover thee ; when I shall
bring thee down with them that go down into the pit,' xxvi. 39, 20 ;
where waters signify evils and the falses thence. In John : ' The
dragon cast out of his mouth water as a river, that he might cause her
to be swallowed up by the stream,' Rev. xii. 15, 16 ; where waters
signify falses and lies. [Other texts are cited by the author, which
are here omitted.]
"That by the waters prevailing exceeding exceedingly upon the
earth, are signified the persuasions of the false, that they so increased,
appears from what was said and shown above concerning waters, viz :
that the waters of a flood, or of an inundation, signify falses : whereas
in the present passage are signified falses increased, or the persuasions
of what is false ; therefore it is said that the waters prevailed exceed
ing exceedingly, which is the superlative of the original tongue.
Falses are the principles of the false, and the persuasions of the false ;
and that these increased immensely amongst the antediluvians, appears
from what has been said above concerning them: persuasions increase
immensely, when men immerse truths in their lusts, or cause them to
favor self-love and the love of the world, for in such case they pervert
truths, and by a thousand methods force them to agreement witF their
lusts ; for how common is it, when a person imbibes, or frames to
himself, a principle of the false, to confirm it by abundance of scien
tific knowledge which he is in possession of, nay, even from the
Word ! Is there a single heresy but what seizes thus upon . confirm
ing things, and the things which do not consent it even forces, and
variously explains and distorts, that they may not dissent. As he
who assumes the principle that faith alone saves without the goods of
charity, can he not weave an entire system of doctrine from the Word

KEY TO THE SPIRITUAL SENSE APPLIED. 163
without ever regarding, or even attending to, or so much as seeing,
what the Lord has said, that the tree is known by its fruit, and what
soever tree doth not bring forth good fruit shall be cut down and cast
into the fire t Matt. vii. 16, 17, 18, 19, 20, xii. 33. What is more
pleasing than for a man to live according to the flesh, a/id yet to be
saved, if so be he only knows what is true, although he does not at all
practice what is good 1 Every lust which a man favors, forms the life
of his will, and every principle, or every persuasion of the false, forms
the life of his understanding ; these lives make one, when the truth
or doctrinals of faith are immersed in lusts : every man thus forms for
himself, as it were, a soul, the life of which becomes such after death.
Wherefore, nothing is of more concern to man than to know what is
true ; when he knows what is true, and in such a manner that it can
not be perverted, then it is not capable of being so immersed in lusts,
and producing such deadly effects. What ought to be more dear to
man than his life to eternity ] If he destroys his soul in the life of
the body, does he not destroy it to eternity ?
" That by all the high mountains which were under heaven be
ing covered, is signified, that all the good things of charity were
extinguished, appears from the signification of mountains amongst the
most ancient people. Mountains with them signified the Lord, because
they enjoyed and exercised his worship on mountains, because moun
tains are the highest parts of the earth ; hence they signified things
celestial, which they also called highest, consequently they signify
love and charity, and thus the goods of love and charity, which are
celestial. In an opposite sense, they also are called mountains in the
Word who are high-minded, and thus a mountain denotes self-love
itself. The Most Ancient Church is also signified in the Word by
mountains, by reason that mountains are elevated above the earth, and
are nearer as it were to heaven. That mountains signify the Lord,
and all celestial things thence derived, or the goods of love and charity,
appears from the following passages in the Word ; from which it is
plain what they signify in particular, for all things in the Word, both
in general and in particular, have a sense according to the subject to
which they are applied. In David : ' The mountains shall bring peace,
and the hills in righteousness,' Psalm Ixxii. 3 ; where mountains sig
nify love toward the Lord, and hills neighborly love, such as prevailed in
the Most Ancient Church, which therefore is also signified in the Word
by mountains and hills, as being principled in such love and charity.
In Ezekiel : ' In the mountain of my holiness, in the mountain of the
hight of Israel, said the Lord Jehovah, there shall all the house of
Israel, all of them in the land, serve me,' xx. 40 ; where the mountain
of holiness signifies love toward the Lord, and the mountain of the
hight of Israel signifies charity toward the neighbor. In Isaiah :
Jehovah of hosts will make for all people in this mountain a feast of

164 THE SACRED SCRIPTURE.
fat things, and he will swallow up in this mountain the faces of the
covering,' xxv. 6, 7 ; where the mountain signifies the Lord, and hence
every thing celestial. Again, in the same prophet : ' O Zion that
preachest good tidings, get thee up into the high mountain ; O Jeru
salem that preachest good tidings, lift up thy voice with strength,'
xl. 9 ; to ascend into a high mountain, and preach good tidings, is to
worship the Lord from love and charity, which are the inmost things,
and therefore called highest, for whatever is inmost is called highest.
In the same prophet: ' The inhabitants of the rock shall sing, and they
shall shout from the top of the mountains, xiii. 11 ; the inhabitants of
the rock signify such as are in charity ; to shout from the top of the
mountain,, signifies to worship the Lord from love. In the same : ' How
delightful upon the mountains are the feet of him that preacheth good
tidings, that publisheth peace, that preachest good tidings of good, that
publisheth salvation,' Iii. 7; to preach good tidings on the mountains, sig
nifies in like manner to preach the Lord from the doctrine of love and
charity, and to worship Him from these. In the same : ' The mountains
and the hills shall break forth before you into singing, and all the trees
of the field shall clap their hands,' Iv. 12 : signifying to worship
the Lord from love and charity, which are mountains and hills, and
from faith thence derived, which are the trees of the field. In the
same : ' I will make all my mountains a way, and my pathways shal'
be exalted,' xlix. 1 1 ; where mountains signify love and charity ; waj
and pathway signify the truths of faith therein originating, which are
said to be exalted, when they come from love and charity, which art
inmost. The Lord also by mountains means love and charity, where
speaking of the consummation of the age he says, ' That they who
were in Judea should then flee to the mountains,' Matt. xxiv. 24, 16 ;
Luke xxi. 21; Mark xiii. 14; where Judea signifies the Church vastated.
" From hence then it plainly appears, what is signified by the waters
covering the mountains, viz: that the persuasions of what was false
extinguished all the good of charity." — A. C. ii 790, '4, '6, "7.
Again : we are commanded in Exodus to remember the Sabbath
day and keep it holy ; and the reason there assigned is this: " For
in six days Jehovah made the heavens and the earth, the sea and
all that is in them, and rested the seventh day ; wherefore Jehovah
blessed the Sabbath day and hallowed it." ( xx. 11.) But in
Deuteronomy where the decalogue is repeated, the reason for keep
ing holy the Sabbath day is stated thus : " And remember tiiat
thou wast a servant in the land of Egypt, and that Jehovah thy
God brought thee out thence, through a mighty hand and by an
outstretched arm. Therefore Jehovah thy God commanded thee
to keep the Sabbath day." (v 16.)

KEY TO THE SPIRITUAL SENSE APPLIED. 165
Here we observe, that, according to the literal sense, the two
reasons assigned for keeping the Sabbath are very different. And
if the first be the true reason, it may be fairly asked, why should a
different one be given in Deuteronomy? But if that given in Deu
teronomy be the true ground and reason of the command to hal
low the seventh day, then it would seem that this precept is by no
means binding upon us ; for we have never been servants in the
land of Egypt, in the literal sense ; and therefore we could not
remember that Jehovah brought us out thence.
Now although the two reasons here given, appear different, and
are different in their literal sense, in their spiritual and true sense
they are essentially the same.
According to the doctrines of the New Church, all words in
Scripture, which, in their natural sense refer to time, denote, in
their spiritual sense, certain states of the Church, or of the human
mind. Thus the six days of creation mentioned in the first chap
ter of Genesis, denote the various states in man's regeneration, as
was stated in the last lecture. And the Sabbath day denotes that
blessed state of internal peace and rest, which a man enjoys after
his regeneration is full and complete ; or when truth in his under
standing has become perfectly united with love in his will. Hence
also the reason why the Sabbath is the seventh day ; for the num
ber seven denotes what is fuU and complete, carrying with it also
the idea of what is holy. The fuUy regenerate state of man
is a holy state, because of the presence and indwelling in his
mind of the wisdom, love, and power of the Lord, who alone is
holy. When man has passed through his several states of temptation,
which are states of combat against evils and falses — states of spir
itual labor signified by the six days' work of creation — he then
comes into that state of internal rest which is denoted by the Sab
bath day. And this state, it wUl be observed, is the same as that
described in the last lecture, when man is spiritually created into
the image and likeness of God, and made a living soul. The sum
of the precept in Exodus, then, understood in its spiritual sense, is
this: that we ought perpetually to bear in mind that holy union of
divine good and divine truth in the Lord's Divine Human, which is
the essential Sabbath or state of perfect rest ; and remember that
we can approach that state only in the degree that we have the
principles of good and trath, or of charity and faith from the Lord,
united in our minds. We are required to remember that we cannot

166 THE SACRED SCRIPTURE.
attain to the state of spiritual rest denoted by the Sabbath, until
we have worked, or suffered the Lord to work, six days in creating
inus " the heavens and the earth, the sea and all that is in them ;"
or, what is the same, until we have passed through all our states
of spiritual temptation and trial, and, by shunning evils as sins
against God, have removed from our minds all false and evil prin
ciples. Now the reason for remembering the Sabbath day, which is given
in Deuteronomy, although apparently different from this in Exo
dus, is essentially the same when viewed as to its internal sense.
It is there said that the children of Israel were commanded to re
member and keep the Sabbath day, because they had once been in
bondage to the Egyptians, and had been brought out thence through
the mighty hand of Jehovah God.
And here it may be expedient to remark, that the Israelites were
not a true internal church ; but, according to Swedenborg, they
were merely an external and representative church. All their re
corded history was so ordered by the Divine Providence as to rep
resent, by a series of external acts and ceremonies, aU those inter
nal and spiritual operations which must be performed in a true
church, or in the minds of such as become regenerated. They
were, therefore, chosen of the Lord to be his peculiar people, not
on account of any pecuhar goodness which they possessed above
other nations, as is clear from what is written of them in Deut.
(ix. 6.) : "Understand therefore that Jehovah thy God giveth thee
not this good land to possess it for thy righteousness ; for thou art
a stiff necked people." But because of their being the most exter
nal of aU nations, they were pecuUarly adapted to the purposes of
a representative church ; just as ignorant and unreflecting men
are most suitable for any service which requires in the opera
tive no thought, nor anything but passive obedience to the will of
another. Now since the Israelites were a representative church — since
they represented the internal things of a true church by their out
ward acts and condition — therefore, whenever they are spoken of
in the Word, they denote those spiritual principles which constitute
a true church. But in the unregenerate man, the principles of
goodness and truth, which are the constituents of a true church, are
in subjection and servitude to the loves of self and the world,
which are the principles that predominate in the natural man.
This subjection of the thmgs of heaven and the church to the prin-

KEY TO THE SPIRITUAL SENSE APPLIED. 167
ciples of the natural man, is what was represented, and is there
fore signified, by the bondage of the children of Israel in Egypt.
Egypt denotes the state of the natural man. Hence the reason
why Joseph and Mary were commanded to flee into Egypt with the
infant Saviour ; for, that his going into Egypt was a thing of divine
order, is evident from its being said in Matthew that this came to
pass, " that it might be fulfilled which was spoken of the Lord by
the prophet, saying. Out of Egypt have I called my Son." (ii. 16.)
His descent into Egypt was a representative image of this great
truth, viz : that He assumed humanity with all its inherited corrup
tions, and thus descended — "went down" — with his own Divine
into every possible state of the natural man. And his subsequent
return from Egypt into the land of Israel, represented, by corres
pondence, the glorification of the humanity which He assumed, or
its elevation to a perfect oneness with the Divinity that was in
Him from conception. And since man's regeneration is an image
of the Lord's glorification, therefore the Lord's return from Egypt
was a representative of our regeneration. Hence by the children
of Israel being brought up out of Egypt and led into Canaan by
the hand of Jehovah God, is signified man's deliverance from his
natural state of ignorance and bondage to evil lusts, denoted by the
bondage of the Israelites in Egypt, and his introduction into that
heavenly state denoted by Canaan, through the divine power of the
Lord ; in other words, it signifies the deliverance of the things of
heaven and the church, from that state of bondage which they are
in before our regeneration, and their consequent elevation above
the principles which govern and enslave in the natural man. When
this is fully accomplished — when all the affections and thoughts
originating in the natural and inordinate love of self, are brought
into a quiescent state — when the whole family and possessions of
the natural man, cease from their labor and dominion over the
goods and truths of the church, (which is signified by permitting
to rest "thyself and thy son, and thy daughter, thy man-servant
and thy maid-servant, thine ox and thine ass, thy cattle and the
stranger that is within thy gates") — then the soul enjoys that inter
nal peace and quietness which is denoted by the Sabbath day.
Thus we perceive that the six days' work of creation, and the
deliverance of the children of Israel from their bondage in Egypt, .
though apparently different, are, in their internal sense, essentially
the same. The only difference is, that the former is predicated of
the celestial, and the latter of the spiritual church. And this

168 THE SACRED SCRIPTURE.
example may suffice to show how apparent (hscrepancies, such as
sometimes occur in the Uteral sense of the Word, fade away and
disappear before the light of the spiritual sense ; and it may also
assist us in understanding the trae meaning of those texts which
speak of the Lord's anger, jealousy and revenge — of his punishing
man, and turnmg his face away from him, (fee. These things,
which are said in accommodation to, and in correspondence with,
the state of the natural man, are only apparent truths ; i. e., such
as appear in the literal sense, though they are a medium of con
veying genuine truths to such as understand the laws of a divine
composition. Let a familiar example be taken to illustrate this. We say that
the sun rises, and the sun goes doum ; but this, as every one knows,
is not true according to the strictly Uteral sense of these words.
The language expresses only an apparent truth, which, however, is
the medium of conveying a genuine truth to the minds of all who
are instructed in the laws of our solar system.
We shall find, too, that the apparent itnmoralities which occa-
'sionally occur in the Word — ' those which appear, according to the
letter of Scripture, to have the divine sanction — will vanish in the
same manner, as soon as the spiritual sense of such passages is
unfolded. Take, for example, the seventh chapter of Deuteron
omy, where, as appears from the second verse, the children of
Israel were commanded to smite the Canaanites, and utterly der
stroy them; — to make no covenant' with them, neither to show
them any mercy ; and in verse 16, it is written, "And thou shalt
consume aU the people — thine eye shall have no pity upon
them," (fee.
Now war is justly enough regarded by Christians as an immoral
practice. Yet from, the letter of the text just referred to, it appears,
not only that the Lord sanctioned unmercifulness and cruelty, but
that He positively commanded the IsraeUtes to show no pity nor
mercy unto those who dwelt in the land of Canaan. This, accord
ing to its literal sense, is certainly contrary to the feelings of every
generous mind, as well as to the general spirit and tenor oi the
New Testament ; for we read in Matthew (v. 7), " Blessed are the
merciful for they shall obtain mercy." But the internal sense of
the passages above referred to, is in perfect agreement with this
text in Matthew, as well as with the general spirit of the gospel.
The land of Canaan, when inhabited by the children of Israel,
denotes the kingdom of the Lord, or a heavenly state of mind ; for

KEY TO THE SPIRITUAL SENSE APPLIED. 69
"the kingdom of heaven is within." (Luke xvii. 21.) Conse
quently, all the parts of that land, and everything of order apper
taining to it, denote all the good and true principles which apper
tain to a true church, and to every mind when brought into a
state of heavenly order. But while the land of Canaan was
inhabited by the Amorites, the Perizzites, the Hivites, (fee, it
denotes the Church or the mind of man in his natural state, which
is capable of being regenerated, but which is yet infested with all
kinds of false and infernal principles signified by the Canaanites ;
and these principles are in direct opposition to those of Heaven
and the Church, which are denoted by the children of Israel.
Now the Israelites, as before remarked, were not a true, but
only a representative church. They were left in precisely the same
state of freedom that other people are ; only their external history
(or that portion of it which is recorded in the Bible), was so over
ruled by the Divine Providence as to be all representative of
divine order in the Church. In order, therefore, that their out
ward acts might truly represent the internal things of a true
Church, it was important that these should appear to be done by
the command of the Lord. Thus, to represent the spiritual com
bats in which all who become regenerated must engage, even after
they have been brought out of that state denoted by Egypt, — i. e.,
after spiritual things have been elevated in their minds above a
state of mere subserviency to natural affections — and to represent
that war of extermination which the Lord requires us to wage
against evils and falses of all kinds, the children of Israel were
commanded to make war upon the Canaanites, and to destroy
them all without mercy. And to show that we cannot get rid of
our evils all at once, or be regenerated instantaneously, it is said in
Deuteronomy (vn. 22), "And Jehovah thy God will put out those
nations before thee by little and little ; thou mayest not consume
them at once."
This agrees with the doctrine of regeneration as taught in the
writings of the New Church ; for we are here told that man is re
generated just in the degree that he shuns evils as sins against
God ; thus in the degree that he resists, overcomes, or drives out
from his mind, those principles of evil which the Canaanites rep
resented. And this is done by little and little.
This example may also serve to show us how those texts of
Scripture, which contain an invocation of curses upon enemies, and
which occur so frequently in the book of Psalms, are to be under-
15

70 THE SACRED SCRIPTURE.
Stood. There are spiritual enemies to which natural ones corres
pond, and which they, therefore, signify. Our spiritual enemies are
all the false and evil principles that flow from hell ; for these
assault our spiritual life, and threaten ruin to our souls. Falses
and evils, therefore, are what are denoted by enemies in the internal
sense. It is against such enemies that we are permitted to invoke
the Lord's vengeance, and to pray Him, in the language of the
Psalmist, to arise, disappoint them and cast them down, that our
souls may be deUvered. (Psalms xvii. 13.)
Turn now to that passage in the prophecy of Ezekiel, which
was quoted in a former lecture, and which reads : " And thou son
of man, thus saith the Lord Jehovah, Speak to the bird of every
wing, and to every beast of the field. Assemble yourselves, and
come ; gather yourselves on every side to my sacrifice that I do
sacrifice for you, a great sacrifice upon the mountains of Israel,
that ye may eat flesh and drink blood. Ye shall eat the flesh of
the mighty, and drink the blood of the princes of the earth, of
rams, of lambs, and of goats, of bullocks, all of them fatUngs oi
Bashan. And ye shall eat fat till ye be full, and drink blood till
ye be drunken, of my sacrifice which I have sacrificed for you.
Thus shall ye be filled at my table with horses and chariots, with
mighty men and with all men of war, saith the Lord Jehovah."
(xxxix. 17-20.)
Every candid mind will admit, that, if this passage is to be re
garded as a portion of God's Word, and therefore as containing
Divine Truth profitable for doctrine, and for instruction in right
eousness, the language must be symbohc ; for from the Uteral sense
nothing profitable can be derived. It will be admitted, I think,
that, if there be any meaning to this Scripture, it is involved in
great obscurity — covered, over as it were, with a thick cloud.
But let us see what meaning is conveyed by the internal sense
of this passage, as unfolded by the Science of Correspondences.
It was shown in the last lecture, that, inasmuch as the things which
nourish the body correspond to the things which nourish the mind,
so there must be spiritual eating and drinking to which the natural
act corresponds. Hence also it may be seen that there is such a
thing as a spiritual as well as a natural feast — a feast for the
mind as weU as for the body. In the language of Scripture, there
fore, feast denotes, by correspondence, a profusion of such things
as delight and nourish the soul of man. In the present instance,
because it is a feast prepared by the Lord Jehovah, it denotes the

KEY TO THE SPIRITUAL SENSE APPLIED. 171
great abundance of spiritual blessings, which were communicated
by the Lord to his Church under the first Christian dispensation ;
and likewise the profusion of heavenly goods and truths which are
revealed by Him now at his second coming, which is spiritual, be
cause in the spiritual sense of his Word. That this is the true
meaning of the feast or " great sacrifice " here spoken of, is mani
fest from Rev. xix, wherein mention is made of " the marriage sup
per of the Lamb ;" and " the Lamb's wife," it is said, " hath made
herself ready ;" and the appearance of one sitting upon a white
horse who is followed by the armies of heaven, is also described
there, whose "name," we are told, "is called the Word of God."
And after this appearance, the revelator goes on to say : " And
I saw an angel standing in the sun ; and he cried with a loud voice,
saying to all the fowls that fly in the midst of heaven. Come, and
gather yourselves together unto the supper of the great God : that
ye may eat the fiesh of kings, and the flesh of captains, and the
flesh of mighty men, and the flesh of horses, and of them that sit
on them, and the flesh of all [ men, both ] free and bond, both
small and great." (11.17,18.) This language so nearly resembles
that in the prophecy of Ezekiel, that we may fairly presume both
passages refer either to the same event, or to events .that are sim
ilar. And from the order in which things are here mentioned, it
is plain that " the supper of the great God," must denote some
general and rich dispensation, made by the Lord to his Church, of
the spiritual things which are contained in his Word ; which things
are the food and nourishment of human minds.
Moreover this view of the subject finds abundant confirmation
in other parts of the Word. In the gospel of Luke, the Lord says
to those who have continued with Him in his temptations, " And
I appoint unto you a kingdom as my Father hath appointed unto
me ; that ye may eat and drink at my table in my kingdom."
(xxu. 29, 30.) So hkewise the parables of a certain rich man,
who made a great supper ( Luke xiv. ), and of a certain king
who prepared a dinner on account of the marriage of his son,
and sent out servants to say to them that were bidden, " Behold I
have prepared my dinner ; my oxen and my fatlings are killed,
and all things are ready: come unto the marriage " ( Matt. xxu. 4.),
these, and other like passages, were clearly designed to represent
the abundant communication of spiritual things for the nourish
ment of men's souls, consequent upon the Lord's advent. Besides,
it is well known that the spiritual gifts which the Lord dispenses to

175; THE SACRED SCRIPTURE.
His Church, are often in the Word compared to meat and drink ;
and not unfrequently are they called bread, meat, flesh, wine,
water, blood, ifec.
Indeed the correspondence between natural and spiritual feasting
is so obvious, that nothing is more common than for people to say,
when they have been listening to new and interesting truths, that
they have enjoyed a great feast.
Now there are two great faculties of the human mind, caUed
the will and the understanding. This-is the most general division
of the faculties ; and the two parts into which the mind is thus
divided, correspond to, and are derived from, the two essential
divine principles of love and wisdom in the Lord, and are, indeed,
the receptacles of those principles. And whether we adopt any of
the old systems of mental philosophy, or that more modern, and at
the same time more consistent and rational one based upon the
science of Phrenology, we shall find that all the faculties of the
mind arrange themselves into the two great classes of intellectual
and affectuous ; for there are none which do not belong either to
the understanding or to the will. A man's inclinations, desires, and
loves, all belong to the will, for what he loves that he also wills ;
and his ideas, perceptions, and thoughts, all belong to the under
standing. And because the Sacred Scripture was designed for the
regeneration of the whole man — for the removal of falsities from
the understanding, as well as the purification of the will from evil
loves — it ought, therefore, to have regard throughout to this most
general division of the mind into will and understanding, and to
address both these faculties in man. And this is actually the case.
The Word is addressed to man as possessed of both will and
understanding ; for in all parts of the Word there exists a mar
riage of goodness and trath, which corresponds to the union of will
and understanding in man ; and this marriage exists because the
Word is from the Lord, and is Himself, and in Him there is a
divine marriage of love and wisdom. This may help us to see
why it is, that words and phrases so often occur in Scripture
in close connection with each other, which appear to signify the
same thing ; as for example, justice and judgment, nations and peo
ple, joy and gladness, (fee. In such cases there is not a repetition
of the same thing, as appears in the Uteral sense ; for one is pred
icated of the will or the love of man, and the other of his under
standing or thought. Hence also the reason why, in the passage
under consideration, the prophet is commanded to " speak to the

KEY TO THE SPIRITUAL SENSE APPLIED. 173
bird of every wing, and to every beast of the field ; " for, in the
language of correspondence, birds signify things which appertain
to the understanding, or thoughts in general, either of truth or of
falsity, according to the nature and quality of the birds ; and beasts,
according to their quality, denote the various affections, or such
things as appertain to the will principle of man.
It would be interesting, did our limits permit, to inquire into the
ground of this correspondence and spiritual signification of birds
and beasts ; to pursue somewhat in detail the correspondence be
tween the thoughts of the mind, and the powers, habits, and vari
ous characteristic qualities of the winged part of creation ; such, for
example, as their power of soaring high above the earth's surface,
the musical character of some of them, the agreeable and enliven
ing effect which the approach of light produces upon most of them,
and the suddenness with which they lose their activity and fall to
sleep on the approach of darkness, even though the darkness come
upon them at mid-day, as in the case of a solar eclipse. In all
these respects there is such a complete correspondence between
the birds of the air and human thoughts, that the rational mind
at once perceives and assents to it.
But in order to confirm this correspondence of birds and beasts,
or to show, that, when mentioned in the Word, they signify certain
principles of the human mind, it will be sufficient to quote a single
passage from the prophecy of Isaiah. It is there said ( chapter
xxxiv.) concerning the Jewish Church, in reference to its approach
ing consummation, " The cormorant and the bittern shall possess
it ; the owl also and the raven shall dwell in it : and He shall
stretch out upon it the line of confusion, and the stones of empti
ness. And thorns shall come up in her palaces, nettles and bram
bles in the fortresses thereof; and it shall be an habitation of
^dragons and a court for owls. The wild beasts of the desert shall
also meet there, with the wild beasts of the island, and the satyr
shall cry to his fellow ; the screech-owl also shall rest there, and
find for herself a place of rest. There shall the great owl make
her nest, and la}', and hatch, and gather under her shadow ;
there shall the vulture also be gathered, every one with her
mate." These things are said of the Church in its state of consumma
tion, when human minds are inhabited by all those infernal prin
ciples which correspond to, and are signified by, the various crea
tures here mentioned.

174 THE SACRED SCRIPTURE.
Agam : no two individuals are ever precisely aUke in their modes
of thought and feeling. There is as great variety among men in
respect to the character of their minds, or the peculiar cast of their
thoughts and affections, as there is in the expression of their faces,
or as there are species and varieties of birds and beasts. Because
this is so, and because the divine principles of good and truth,
which are now unfolded in the internal sense of the Word, are not, as
some suppose, suited merely to one peculiar class of minds, but
are adapted to every variety of mental character where there
exists any love of what is really good and true, therefore, it is said
in the prophecy before us, " Speak to the bird of every wing, and tc
every beast of the field." The bird of every mng denotes, by cor
respondence, every variety of intellect, whence are the thoughts of
man ; and every beast of the field denotes every variety of the vol
untary principle, whence are the affections of man.
The sacrifice which is here spoken of is called " a great sacrifice
upon the mountains of Israel ; " which words, in their spiritual
sense, denote, that if we would come to the real enjoyment of the
goods and truths which are revealed — such enjoyment as those
experience who are in states of spiritual worship from these truths
and according to them — we must elevate our affections above the
things of sense and the world, to the things which are of hea
ven and the Church ; — we must go upon the mountains of
Israel ; i. e., we must endeavor to have our affections raised to
such an elevated state, as to desire trath for the sake of its good
use. Sacrifice, in the Israelitish Church, was an act of worship,
and consisted in offering to the Lord certain natural things which
He required them to offer. And since the Israelites were a rep
resentative Church, this external worship of theirs represented,
by correspondence, the internal and spiritual worship of a trae
Church. The natural things which they offered in sacrifice, rep
resented the spiritual things, i. e., all the a.ffections and powers
of the mind, which the true spiritual worshiper dedicates to the
Lord. Sacrifice, therefore, when predicated of man, denotes, in
the spiritual sense, those pure spiritual affections with which he ap
proaches the Lord in worship. It is the offering up to Him
or the dedicating to his service, of all the noblest powers of
the mind. But when predicated of the Lord, as in the pre
sent instance, it denotes a communication from Him to human
minds, of such things as are essential in all trae worship. His sac
rifice is the offering which He makes to man of the goods and

KEY TO THE SPIRITUAL SENSE APPLIED. 175
truths of heaven. And it is here said to be upon the mountains
of Israel, to denote that we can receive the heavenly things which
the Lord has to impart, and which are the essentials of true worship,
only when our desires are elevated ; i. e., when we have a desire
for truth grounded in the love of goodness. Mountain, in the lan
guage of correspondence, denotes an elevated state of the affec
tions ; and Israel denotes the spiritual Church, or aU who are in
spiritual truth from the Lord. Hence by the mountains of Israel are
signified states of affection for spiritual trath, such as those are in
who highly esteem the things of heaven and the Church, or in
whose minds these are exalted above every thing else. It is to
persons who are in this state, that the Lord can impart the essen
tial things of true worship ; for they alone are in a state to receive
them. Thus it is upon the mountains of Israel tliat the Lord niakes
his great sacrifice, and where all men ai'e invited to come and
partake. And as the mind of man consists of the two faculties, will and
understanding, so there are the two divine principles of love and
wisdom, or goodness and truth, proceeding from the Lord, tp nourish
, these faculties and keep them alive. These two principles are sig
nified by the names Jehovah God and Jesus Christ in the Word —
Jehovah and Jesus referring to the principle of divine love in the
Lord, God and Christ to the principle of divine truth. Wherefore
it is said to the birds and beasts in the passage before us, " Assem
ble yourselves, (fee, — that ye may eat flesh and drink blood. " Now
as flesh and blood are the principle constituents of the body, so the
principles of good and truth, to which they correspond, are the
essential constituents of the mind. In. the Lord these principles
are divine, and are what is meant in the Word by his flesh and
blood, which, it is said, " whoso eateth and drinketh hath eternal
life. " (John vi. 54.) So far, therefore, as these principles are re
ceived into human minds in a pure and orderly form, so far the
Lord is received, and men dwell in Him and He in them.
We observe that it is said at first of the birds and beasts, that
they shall eat flesh and drink blood. This is a general statement
of what they shall do ; and denotes in general the reception of
good and truth by every variety of inteUectual and voluntary char
acter. Afterward the prophecy descends more to particulars, and
says, "Ye shaU eat the flesh of the mighty, and drink the blood of
ihe princes of the earth ; of rams, of lambs, and of goats, of bul
locks, aU of them fatlings of Bashan."

176 THE SACRED SCRIPTURE.
Now there is not only this general division of the faculties of
the mind of which I have spoken, but there are various orders and
degrees of these faculties. For nothing is more common than to
hear it said of two different minds, that one is of a higher order
than the other. We know also that there are various degrees in
which the same mind may be elevated with respect to its attain
ments in goodness and truth. And as there are various orders and
degrees of the two general faculties of the mind, so there is a cor
responding variety in the orders and degrees of good and truth, which
are to nourish these faculties in their respective grades. And corres
ponding to these different orders and degrees of good and truth, are
tie different creatures here mentioned, whose flesh and blood, it is
Sdid, "ye shall eat and drink." By the miyA^y is denoted such
truths as are powerful — those on which we rely with entire confi
dence, and which are, therefore, efficient in combatting and removing
from our minds such evils as are conjoined with the falsities to
which these traths are opposed. And hence to eat the fiesh of the
mighty, is to enjoy the good consequent upon such combat and vic
tory ; i. e., to receive into our wiUs the delights of some heavenly
affection, as a consequence of removing thence some evil love
through the powerful operation of the truth which is denoted by
the mighty. The princes of the earth signify the principal truths
of the Church — earth denoting the Church, as was shown in a for
mer lecture ; and to drink tlieir blood, signifies to nourish the mind
with these truths, by receiving them rationally, and having them
so incorporated with the understanding as to become practical prin
ciples of life. Rams and lambs correspond to and signify those
pure and interior affections which are of charity and innocence;
while goats and bullocks denote corresponding affections which are
of a more external kind. They are said to be all of them fatlings
of Bashan, to denote the excellent quality of the principles which
are here represented. And to signify the abundant nourishment
which the faculties of the mind would receive from the profusion
of spiritual things to be unfolded in the Word, it is said, "And ye
shall eat fat till ye be full, and drink blood till ye be drunken, of
my sacrifice which I have sacrificed for you." Fat, like flesh, de
notes the principle of goodness, but goodness of a more interior
quality, such as the good of celestial love. Whence to eat fat till
ye be full signifies to appropriate this good, or to have the will
nourished and filled with the delights of celestial love.
Thus far the passage before us might be said to be intelligible

KEY TO THE SPIRITUAL SENSE APPLIED. 177
even in its Uteral sense ; though it must be acknowledged that the
idea which is conveyed by it in this sense, is quite irrational, and
altogether unworthy the wisdom of God. But when we find this
added in the next verse, " Thus shall ye be filled at my table with
horses and chariots, with mighty men, and with all men of war,
saith the Lord Jehovah," we feel the necessity of either rejecting
the passage as wholly unintelligible, or of accepting some other
meaning than that conveyed by the sense of the letter. For,
although the animals here mentioned might eat the flesh of men and
horses, it is not so easy to admit that they could eat the chariots
also. And thus we find in many parts of the Word, as in the
present instance, expressions of such a character as will not allow
our minds to rest in the literal sense — as if Infinite Wisdom had
uttered them for the very purpose of leading us to look within and
above the letter.
" Thus shall ye be fiUed at my table." In common discourse, a
man's table is often put for the food spread upon it. Hence the
Lord's table denotes all the spiritual and celestial things which aie
imparted by Him through the medium of his Word, for the delight
and nourishment of human minds. Horses and chariots, on account
of their use in conveying our bodies from place to place, or in aid
ing us to travel naturaUy, correspond to those things which are of
use to us in our spiritual progress. Now our progress in spiritual
life, must be in a good degree commensurate with our understand
ing of the Scripture. We cannot advance in regeneration if we do
not understand the Word ; for this is the only true light that en
lighteneth every man. Horses, therefore, correspond to, and thence
signify, the understanding of the Word, since it is this which assists
us on our spiritual journey. And chariots, because they are at
tached to horses for the purpose of facilitating natural traveUng,
correspond to and signify doctrines, which are intimately connected
with our understanding of-the Word, and therefore facilitate our
spiritual progress. And to he filled with these, is to have the mind
fully fed, or instructed in the right understanding of the Word,
and in the great doctrines of religion thence derived. " Mighty
men and all men of war " are added, to denote, as they do by cor
respondence, the power of rational and convincing truths, such as
are now revealed for the use of the New Church — the confidence
with which men would rely upon these traths in spiritual combat —
and their final victory over the evils and falses that infest the
Church. To be fiUed with mighty men and all men of war, there-

178 THE SACRED SCRIPTURE.
fore, is to have the mind filled or imbued with truths which are
vaUant against the powers of hell.
Thus it may be seen, even from the brief and imperfect exposi
tion here given, that this prophecy, so obscure and meaningless in
the literal sense, becomes, through the aid of the Science of Corres
pondences, at once luminous, rational, and fuU of instruction.
From the darkness and death-damps of the tomb, it leaps to Ught
and life ; and, as a portion of the ever-Uving Word of God, it
speaks to us. For even now, in the spiritual sense of the words,
there is a great sacrifice prepared by Jehovah God upon the moun
tains of Israel, of which the bird of every wing, and every beast of
the field are invited to partake ; for a great abundance of spiritual
things are now communicated by the Lord, in the revelations made
for the New Church, to feast and delight the minds of all men who
really desire to eat the bread of heaven.
I proceed next to a passage in the New Testament (Mark xi. 13,
14,) which has caused no small degree of trouble to commentators,
and which, if there be none but the literal sense, certainly does
not appear at all consistent with the language or operations of
Divine Wisdom ; for it represents the Lord Jesus Christ as cursing
a fig-tree on a certain occasion, because when He came to it He
found nothing on it but leaves, although it was not then the time
of figs. The passage reads thus : "And seeing a fig-tree afar off,
having leaves. He came, if haply He might find any thing thereon;
and when He came. He found nothing but leaves ; for it was not
the time of figs. And Jesus answered and said unto it. No man
eat fruit of thee hereafter forever." And in verses 20, 21, it is
written : "And in the morning as they passed by, they saw the fig-
tree dried up from the roots. And Peter, calling to remembrance,
saith unto Him, Master, behold the fig-tree which thou cursedst is
withered away."
Now can it be believed by any rational mind that these words
of the Lord have no other than a literal sense ? Is it not mani
fest that they tnust contain some hidden or spiritual meaning ?
For it is consistent neither with common sense nor common justice,
that the Lord should curse a fig-tree for having nothing on it but
leaves, especially as it is said the time of figs was not yet.
But let us endeavor to ascertain the meaning of this passage, as
developed by the Science of Correspondences. I will first give
the correspondence and internal sense of some of the more import
ant words here used, and then endeavor to connect their meaning

KEY TO THE SPIRITUAL SENSE APPLIED. 179
into a series. I shall not attempt more than a very general and
summary exposition of the text.
It was stated in the last lecture that a tree corresponds to and
signifies the church, or a man of the church. Different kinds of
trees, therefore, would denote different kinds of churches, or the
different states of men as to goodness and truth. A fig-tree, from
correspondence, denotes the good and truth of the natural man,
which are merely external ; consequently it denotes such an exter
nal church as the Jews were, who "did all their works to be seen
of men." Afar-off signifies far from the Lord — far from a state
of genuine charity and faith — i. e. in externals. For since the
Lord is love itself and wisdom itself, whatever is said in the Word
to be afar-off from Him, must be understood to be far removed
from divine good and divine trath. The leases of the fig-tree
denote such truths as belong to a church of this external qual
ity — such as are all natural truths, especially those in the Uteral
sense of the Word. Hence the reason why the most Ancient
Church, which, after the Fall, was signified by Adam and Eve, is
said to have sewed fig-leaves together to conceal their nakedness,
after they had eaten of the tree of the knowledge of good and
evil ; for to do this, signifies to cover up, and thus endeavor to con
ceal from the eye of Omniscience, internal pride and self-love, by
means of a fair exterior, or an outward life conformable to the
moral precepts. Whoever tries to hide from his own view, or the
view of others, the inward evils of his heart, by arguments framed
from the Uteral sense of Scripture, sews fig-leaves together to cover
his nakedness. Fruit signifies the good works of charity. Tim£
denotes the state of the Church, as was said in a former lecture ;
and morning denotes a new and more luminous state, or a New
Dispensation, and consequently, a New Church.
From this brief explanation of the correspondence of some of the
principal words that occur in the text referred to, the internal
sense of the whole passage may- be easily understood. By the
Lord's seeing a fig-tree afar off, is signified that He saw the Jewish
Church to be far removed from Himself, or from those principles
of genuine goodness and truth, which are contained in the internal
sense of his Holy Word. Having leaves denotes that they had
truths of an external kind, such as are those of the literal sense of
the Word ; and these were in the most external region of their
minds — as it were, only in their mouths, and not in their hearts.
Hence the Lord says of them : "This people draweth nigh unto

180 THE SACRED SCRIPTURE.
me with -their mouth, and honoreth me with their lips, but their
heart is far from me." (Matt. xv. 8.) By His coming, if haply He
might find anything thereon, is denoted His advent and consequent
exploration, by means of truth from Himself, of the interior
quality of the Jewish Church, to see whether its members were
principled in the good of charity. Fruit on a tree denotes the
good of Ufe proceeding from a spiritual principle, i. e.from truth
which hath vitality in it. And by His finding nothing but leaves
when He came, is signified that He found the Jews possessed of
much external sanctity, but of no internal goodness ; — acknow
ledging divine trath with their lips, but denying it in their hearts.
For it was not the time of figs, denotes that they were in no state
of charity, or of doing good from an internal, spiritual ground.
Time denotes state ; and figs denote good works — works which
proceed from a right principle within. And because the Jewish
Church had only an outward show of piety — because their reU-
gion was of that external kind which is denoted by fl'g-leaves — of
the lips, and not of the heart — and because they were in no state
of charity which would lead them to perform the good works
denoted by figs, therefore the Lord cursed the fig-tree, as is said
in Mark xi. 21. By his cursing the fig-tree is denoted the sentence
of condemnation which that Church brought upon itself, in neglect
ing to perform good works. Every church is accursed, which bears
nothing but leaves. By Jesu.s answering and saying unto it, no
man eat fruit of thee hereafter, forever, is denoted the execution of
a judgment upon that Church, and its final consummation; so
that, as a Church, it could no longer bring forth the fraits of
charity. We are also instructed by the internal sense of this passage, that
the Jews will never be restored again to Jerusalem, as some, for
want of a right understanding of the Word, have vainly imagined.
For it is said that " in the morning, as they passed by, they saw
the fig tree dried up from the roots ;" which words denote, that
the Jewish Church was vastated of all the principles of spiritual
life — was withered at the root, when the New Dispensation com
menced. By morning is denoted the commencement of the New
Dispensation. This is a summary exposition of the internal sense of this pas
sage, as unfolded by means of the Science of Correspondences.
And although in the sense of the letter it appears both irrational
and unjust, in the internal sense it is replete with wisdom, spirit and

KEY TO THE SPIRITUAL SENSE APPLIED. 181
life iiom the Lord. And it is not addressed to the Jewish Church
alone, but to every Church of a Uke quality, or of the same ex
ternal and hypocritical character. It is addressed to every man,
who, with his lips, and may be with his outward Ufe, maketh loud
professions and an ostentatious show of religion, while his heart is
far from God ; — who beareth none of the genuine fruits of charity,
but has only a faith of the lips and lungs — nothing on him but
leaves only. Whenever a Church or an individual comes into this
state, he is spiritually accursed ; for, in respect to genuine spiritual
life, he is withered and dried up at the roots. This is an immutable
law of divine order.
It will be recollected that one or two passages were cited in a
former lecture from the. book of Revelation, which, according to
the literal sense, are wholly unintelligible. The reader vrill find
the internal sense of those passages, and indeed of this whole book,
fully unfolded, in the Apocalypse Revealed by Emanuel Sweden
borg. I will here present, in a very summary way, the internal
sense of one of the passages referred to, as developed by means of
this " Key of Knowledge."
The whole book of Revelation has ever been and is still acknow
ledged, even by the most learned in the Christian Church, to be
dark, mysterious, and nearly unintelligible throughout. No one
has had much confidence that he understood it aright, and no two
commentators, that we have any knowledge of, have ever been
agreed as to its meaning ; and for this very good reason, that it is
a prophetic book, treating throughout of the consummation of the
first Christian Church, and the commencement of a New Dispensa
tion, or the descent of a New Church, which is caUed the New Je
rusalem. This book, therefore, could not be rightly understood
before the internal sense of the Word was revealed, ( which reve
lation is the Lord's second appearing,) any more than the pro
phetic books of the Old Testament could be understood, before the
Lord's first advent. But by the aid of the revelation made
tlM-ough Swedenborg, we are now able to discover in this hitherto
mysterious book, an orderly, consistent, coherent, and beautiful
meaning from beginning to end.
The sixth chapter, which contains the passage above referred to,
treats in its literal sense, of the unsealing of " a book, which was
written within and on the back side, and sealed with seven seals,"
and the things which followed in consequence. On the opening of
each of the first four seals, a horse was seen coming out of the k>uk;

182 THE SACRED SCRIPTURE.
first a white horse, then a red, then a black, and then a pale
horse ; and in reference to this last it is said, " and his name that
sat on him was Death, and hell followed with him."
I presume the most literal interpreters of the Word would
hardly think of understanding what is here said in its strictly Ut
eral sense. For certainly they cannot suppose that natural horses
could come out of a book when it was unsealed. This language
therefore must be symbolic. What then does it mean ? Briefly
this :
The book written within and on the back side, denotes the Word
of God in respect both to its internal and external, or its spiritual
and natural senses. It is said to be sealed with seven seals, to
denote, that, at the time of the last judgment which was the con
summation of the first Christian Church, the true meaning of the
Word was wholly concealed from the Church in general ; and con
sequently the quality of men's lives was entirely unknown, since
it is truth from the Word which alone reveals the real quality of
every one. The number seven denotes all, or entirely, and is pre
dicated of what is holy. The opening of the seals, which it is said
was done by the Lamb, signifies exploration by the Lord, and con
sequent manifestation of the interior states of those of the Church,
such as took place with all in the world of spirits at the time of
the last judgment, and such as now takes place with every one in
particular, when he enters the spiritual world. And because the
quality of every one's life can be explored only by means of trath
from the Word, therefore a manifestation of his state of life must
be at the same time a manifestation of truth to his mind, or an un
sealing of the Word. This is the way that every judgment, both in
general and in particular, which the Lord executes, is effected.
Now the understanding of the Word is ever according to the
state of the Church ; that is, according to the quality of life in
those who compose the Church. If the state of the Church he
pure and innocent, its understanding of the Word will be clear.
It will see truth in the light. But if the Church be corrapt — if
its will-principle be infested with evil loves — it will pervert, and
thus, in relation to itself, will destroy the Word as to the principle
of charity or good. I say in relation to itself, because the Church,
or men of the Church, cannot destroy the good of the Word abso
lutely, any more than they can destroy the Lord ; but they may so
abuse and adulterate the good of the Word as to convert it into
evil, and thus destroy it, or change its quality, in their own minds.

KEY TO THE SPIRITUAL SENSE APPLIED. i 83
And when they jlo this — when they violate the laws of charity,
and thus destroy the life of the Word in themselves, then their
understanding becomes obscured, so that truth is falsified ; and
then, in their minds, the Word is destroyed as to the principle of
truth or faith. And when the good of the Word is adulterated and
its truth falsified, so that, in human minds, it is destroyed as to both
the principles of good and truth, or charity and faith, then there
is spiritual death in the church. And what follows ? Hell : an
influx into men's minds of all infernal principles.
Now these different and successive states of the Church are
beautifully symbolized in the passage under consideration, by
horses of different colors seen coming out of the book, when its
seals were opened by the Lamb ; for a horse corresponds to, and
signifies, the understanding of the Word. A white horse signifies
a clear and true understanding of the Word, such as those of the
primitive Church possessed, who were in states of innocence.
White is predicated of truth ; for truth is spiritual light. That
such is the meaning of the white horse that came out of the book,
is evident from the internal sense of the words which follow :
" And he that sat on him had a bow ; and a crown was given
unto him : and he went forth conquering and to conquer ; " by
which words is denoted in general the combat against falses and
evils from heU, and the final victory over them which those obtain,
who have a clear understanding of the Word, or who sit upon the
white horse.
The red horse which appeared after the white, denotes the un
derstanding of the Word destroyed in men as to good or charity,
and thence as to Ufe — a state which succeeded that of the prim
itive Church. Red is predicated of love, either good or evil ; here
of evil love, as is evident from what follows ; for it is said, " and
[ power ] was given to him that sat thereon to take peace from
the earth, and that they should kill one another ; " which words
denote in general the taking away of charity, spiritual security,
and internal tranquility ; whence proceed intestine feuds, infesta
tions from the hells, and internal restlessness ; all of which things
take place in the minds of those, who have destroyed in themselves
the understanding of the Word as to good, or who sit upon the
red horse.
A black horse, which appeared next, denotes the understanding
of the Word destroyed in men as to the principle of truth, and
thus as to doctrine, which takes place when the Word is falsified ;

184 THE SACRED SC!RIPTUBE.
for black is predicated of what is false, falsity being spiritua] dark
ness. Hence it is said "And he that sat on him had a pair of bal
ances in his hand," which signifies the measure or estimation of
good and truth, of what kind it is with those who have falsified the
Word. And a voice was heard to say, "A measure of wheat for
a penny and a measure of barley for a penny," which signifies that
the estimation of good and trath with such persons is so smaU as
scarcely to amount to any thing.
Last of all came a pale horse ; and by this is denoted the under
standing of the Word destroyed in men as to both the principles of
good and truth, or charity and faith. When this takes place, then
there is spiritual death, and all infernal principles follow or flow
into the church. Paleness signifies the absence and deprivation of
spiritual life. Hence it is said, "And his name that sat on him
was Death, and hell followed with him ;" which denotes in general
the extinction of spiritual Ufe, and thence damnation. "And power
was given unto him over a fourth part of the earth, to kill with the
sword, and with hunger, and with death, and with the beasts of
the earth ;" which denotes the destruction of all good in the church,
by falses of doctrine, by evils of life, by the love of self and by
lusts. This, though a very brief and general exposition of the passage
under consideration, will serve to give the reader some idea of its
internal contents, as developed by means of the Science of Cor
respondences. The correspondence and spiritual signification of
each of the particulars here mentioned, may be learned from Swe
denborg's work on the Apocalypse.
Possibly some may not be convinced, from what has here been
said, of the trath of the Science of Correspondences, nor of its
importance as a key to the right interpretation of the Word of God.
If so, it is hoped that they will, at least, have the wisdom to
suspend their judgment for a time, and to ascribe such failure to
the feeble and imperfect manner in which the Science has here been
applied, rather than to any fault or imperfection in the Science
itself. I would have them reflect, that a subject so vast as this,
would require a volume to unfold and present it in a luminous
manner ; and that the ablest mind could hardly be expected to do
it tolerable justice within the narrow Umits of two lectures.
If, however,' there be any who think they see reason for beUev
ing that there may exist in the constitution of the universe a cor
respondential relation between the natural and the spiritual, and

KEY TO THE SPIRITUAL SjJNSE APPLIED. 186
thus between every natural object and some spiritual principle, as
between an effect and its producing cause — that this may be a law
of divine order in creation — that the Sacred Scripture also may be
composed according to it, and that therefore the Science of Corres
pondences may be the only rule for the spiritual interpretation of
the Scripture, I trust they will pursue the subject farther, and
seek to learn more about this interesting and important Science from
the writings of Swedenborg. And I trast also that they will see
reason for believing, that a science so important as this, is a subject
well worthy of a special revelation ; that the precise correspon
dence and spiritual meaning of the various things mentioned in
Scripture, ccmld not, indeed, have been found out in any other way.
But let such as desire further knowledge of these things, be tem
perate in their wishes and patient in their pursuit. Let them not
expect to comprehend the whole of the grand Science of Corres
pondences at once ; for it is a Science which connects this earth
with heaven, and is vast as the universe of God. But let them
know for their encouragement, that if they really desire to have
their hearts purified from evil loves, and have faith in the Sacred
Scripture as the Word of God, this Science shall be to them what it
really is — " the Key of Knowledge " — the key to the kingdom of
heaven. By a right appUcation of it, in simplicity and lowliness of
mind, they may unlock the volume of nature, the Oracles of God,
and the inmost recesses of their own souls. They may come to
see, as they never saw before, the perfection and beauty of the
Word, as well as of the works, of the Lord. And by shunning as
sins all the evils which the radiant light of the spiritual sense of
Scripture reveals, they shall open in their souls the gate of heaven,
through which the streams of living water from their eternal Foun
tain, will gush warm and free to water in their minds the Gai'den
of God.

16

LECTURE VIII.

THE TRINITY, AND TRUE OBJECT OF EELIGIOUS WORSHIP.

"Lo, this is our God." — Isaiah xxv. 9.
When Paul was about to proclaim at Athens the traths of the
first Christian Dispensation, "some said ' What will this babbler
say ?' other some, 'He seemeth to be a setter forth of strange
gods,' because he preached to them Jesus and the resurrection.
And they took him and brought hun unto Areopagus, saying,
' May we know what this new doctrine whereof thou speakest, is ?
For thou bringest certain strange things to our ears : we would
know, therefore, what these things mean ?' "
" Then Paul stood in the midst of Mars' Hill, (or court of the
Areopagus,) and said, ' Ye men of Athens, I perceive that in all
things ye are very reUgiously inclined.* For as I passed by, and
beheld your devotions, I found an altar with this inscription. To
THE UNKNOWN GoD. Whom therefore ye ignorantly worship. Him
declare I unto you.' And when he preached unto them the doc
trine concerning the resurrection of the Lord, some mocked ; and
others said, ' We will hear thee again of this [matter.]' " —
(Acts xvii.)
It might reasonably be expected, therefore, that similar things
would occur at the present time, whenever the doctrines of the
New Christian Dispensation are publicly proclaimed. When the
doctrine concerning the true Object of worship, as taught in the
revelations made for the New Church, is proclaimed in the ears of
those, upon the altar of whose hearts is traced the inscription, To
THE UNKNOWN GoD, it is DOt Surprising that he who preaches the
new doctrine should appear to some as " a setter forth of strange
gods." And when we proclaim the glorious doctrine of the Lord's
resurrection — the doctrine of His second appearing in the Dower-
ful and glorious truths of the spiritual sense of the Word, which is
a resurrection of His own truth from a state of darkness and death
in the Church, to one of Ught and Ufe — it is not strange that
• This is the correct translation of the original Greek. 186

AND TRUE OBJECT OF WORSHIP. 187
some, when they hear of this resurrection from the dead, should
"mock." But there is cause of devout thankfulness in the fact,
that so many are ready to say, "We will hear thee again of this
matter." I design, in this lecture, to exhibit the New Church doc
trine concerning the Divine Trinity, and true Object of religious
worship. And it must be admitted by all who acknowledge God as the
Creator and Disposer of all things, and the Source of all trath,
love, and life, that the doctrine concerning this Object of our wor
ship, is the grand, central doctrine of the Christian religion. It is
the great Sun at the centre of the Christian system. If, therefore,
the doctrine of the Lord, as received and acknowledged in the
Church, be true, then the minds of men can receive from Him
spiritual light and heat, and make steady and orderly progress in
spiritual life ; just as all the opaque bodies in our solar system,
circle the sun in a steady and orderly progression, and receive
from him their light and warmth. But if this central doctrine, as
received by men, be false, then darkness, disorder, and confusion
upon all religious subjects, must of necessity pervade the Church.
For then, in respect to human minds, the sun is darkened; and as a
necessary consequence, " the earth reels to and fro like a drunkard."
" All her foundations are out of course." Such things then take
place in the whole system of religious doctrines, as are fitly repre
sented, because of their correspondence, by that chaotic state into
which this natural world would be thrown, if the sun were extin
guished, and the power which holds the planets in their orbits
annihilated. Human minds are then hurled into wild disorder and
confusion, and left to the guidance of a wayward fancy, or to move
blindly forward on their eternal course.
There have been men in all ages of the Church, who have seen
and acknowledged the supreme importance, in a practical point of
view, of possessing right apprehensions of God. Scott, in his
" Christian Life," says :
" Whilst we are ignorant of God's nature, or possessed with wrong
and false apprehensions of it, we must necessarily wander in the dark,
and neither know what to do, nor how to behave ourselves towards
Him. For, how can we imagine what will please or displease a dark
and unknown nature, whose bent and inclinations we are utterly un
acquainted with 1 But if we are under false apprehensions of hia
nature, they must necessarily mislead us in our behavior towards Him,

188 THE TRINITY,
and put us upon false ways of serving and pleasing Him." — Right
Apprehensions of God. vol. ii. p. 161.
The supreme importance of the doctrine concerning the Lord,
may be inferred from this first and greatest commandment, " Thou
shalt love the Lord thy God with aU thy heart, and with all thy
soul, and with all thy mind." (Matt. xxu. 37.) For unless we
know who and what the Lord is, how can we love Him ? If our
minds be unenlightened on this point, our love can at best be but
a blind impulse. And if we be falsely instructed hereon, our love
will then be, not of the true but of a false God ; — some offspring
of human intelligence ; — an idol of silver or gold, the work of
men's hands. If, therefore, men are uninstructed^ or falsely in
structed, concerning Him whom they profess to worship, they either
"worship they know not what," or they worship a mere name, or
some imaginary being quite other than the true and only God ;
either of which is spiritual idolatry.
Accordingly Swedenborg says :
" On the knowledge and acknowledgment of God, depends the sal
vation of every one ; for the universal heaven, and the- universal
Church on earth, and in general, all religion, has its foundation in a
just idea of God ; because hereby there is conjunction, and by con.
junction, light, wisdom, and eternal happiness." — A. R. n. 469.
Again :
" Of how great importance it is to have a just idea of God, may be
evident from this, that the idea of God makes the inmost thoughts
with all who have religion ; for all things of religion and all things of
worship have respect to God. And because God is universally and
particularly in all things of religion and worship, therefore, unless
there is a just idea of God, no communication can be given with the
heavens. Hence it is, that every nation in the spiritual world is
allotted a place according to his idea of God as Man ; for in this and
in no other is the idea of the Lord. That the state of man's life after
death is according to the idea of God confirmed in himself, appears
manifestly from its opposite, that the denial of God makes hell ; and in
Christendom, the denial of the divinity of the Lord." — D. L. W. n. 13.
This is confirmed by the words of the Lord in John : "And this
is life eternal, that they might know thee, the only true God, and
Jesus Christ whom thou hast sent." (xvu. 3). To have such a
knowledge of the Lord as those possess who are instructed in the
true doctrine concerning Him, and who at the same time do His
will, is to drink of the Fountain of Eternal Life, and to enjoy the
happiness of heaven.

AND TRUE OBJECT OF WORSHIP. 189
Now it is repeatedly affirmed in the revelations made for the
New Church, that this great central doctrine of reUgion — the doc
trine concerning the Lord — as generally taught from the pulpits,
and in the catechisms, creeds, commentaries, and confessions of
faith, is not true but false. Consequently the Sun of the Christian
Church has become darkened ; an event which, according to the
Lord's own declaration, was to take place at the consummation
of the Age. (See Matt. xxiv. 29 ; Mark xiii. 24). It is also
alleged in these revelations, that, because this fundamental doc
trine of reUgion, as taught in the Christian Church, is false, there
fore the doctrine of the Atonement, of Regeneration, and, indeed,
all the doctrines which grow out of this one concerning the Lord,
and which depend upon it as their foundation, are likewise false.
For a solid and enduring superstructure can be reared only upon
a solid foundation ; and if the central doctrine of any system be
wrong, all the subordinate and derivative doctrines must necessarily
be, not truths but falses ; and consequently the whole system must
also be wrong.
According to Swedenborg, therefore, all that system of false
doctrines of religion, which exists in the Christian Church, is the
legitimate offspring of the false doctrine concerning Him, from whom
alone cometh all truth, as well of doctrine as of Ufe. Hence the spir
itual consummation and end of the first Christian Church, was a ne
cessary consequence of the falsification of the great doctrine con
cerning the Lord.
Before presenting the New Church doctrine of the Trinity, it
may be expedient briefly to consider the Old and commonly received
doctrine on this subject ; as truth can generally be most clearly
discerned, when viewed in contrast with its opposite.
It is not, however, a pleasant task, that of exposing the falsity of
doctrines which are maintained and taught by a large proportion
of the professed Christian world. It is a task which I would
gladly excuse myself from performing, could I do so consistently
with the requirements of those two commandments, on which all
the law and the prophets hang. But trath cannot descend into
human minds and find there an abiding-place, until error has been
driven out ; and before error can be driven out, it must be exposed,
and shown to be error. Duty, therefore, demands that I speak
with freedom and plainness concerning that fundamental error in
rehgion, which is received and taught as a fundamental truth by
the prevailing sects in Christendom.

190 THE TRINITY,
The doctrine concerning the Divine Trinityas generally received
and taught, is this : that there are three persons, the same in sub
stance, equal in power and glory, which together constitute one
God. That I might state the doctrine fairly, as it is held and
taught by different religious denominations now, and in this coun
try, I have examined the Catechisms used in the Sabbath Schools
of the Methodist, Baptist, Presbyterian and Episcopal Churches ;
presuming that, in books designed expressly for the instruction of
children, I should find the doctrine expressed in the simplest and
clearest manner possible. And in three of these Catechisms there
occur the following question" and answer :
Q. " How inaxij persons are there in the Godhead ?
A. " There are three persons in the Godhead ; the Father, the
Son, and the Holy Ghost; and these three are one God; the same
in substance, equal in power and glory."
In the other Catechism the same thing is stated, though in Uttle
different language.
In the Confession of Faith which is found in the Constitution of
the Presbyterian Church in the United States, the doctrine of the
Trinity is stated thus : " In unity of the Godhead there be three
persons of one substance, power and eternity : God the Father,
God the Son, and God the Holy Ghost." (Chap. 2, § 3.)
This then is the doctrine of the Trinity as taught by the prevail
ing religious sects of the present day. It is the doctrine of three
persons in one God.
Now what idea does a child derive from this language ? Has
he no idea of the meaning of person ? Then the language is un
intelligible to him, and therefore nothing is taught by it. But
probably there is not a word in our language, which is more clearly
and distinctly defined in a child's mind, and, indeed, in the mind of
every one, than person. And however his lips may be forced to
say "there are not three but one God," nevertheless, while he
is taught to believe that there are three persons in the Godhead, in
the idea of his thought there are, and" must be, three Gods.
And this must be the case not only with respect to children,
but also with respect to persons of mature minds, who ac
knowledge the doctrine of three persons in the Godhead ; for in
every mind the word person has a clear and well defined meaning.
And I would ask every one who is, or ever has been, in the ac
knowledgment of this tri-personal doctrine, to consider whether
the three persons in the Godhead are not, in his mind, as distinct

AND TRUE OBJECT OF WORSHIP. 191
from each other as Peter, James, and John, or as any three per
sons with whom he is acquainted : and if so, whether he does not
really think of three Gods, however he may say there is only one.
It is at the thought in the understanding, and not at the mere confes
sion of the lips, that a man must look, in order to ascertain what he
really believes ; for it is with the thought, and not with the lips,
that we believe. If we really believe in only one God, then we
think of only one divine person. And on the other hand if we
think of three divine persons, then we actually believe in the ex
istence of three Gods ; and saying with the lips there is only one,
can by no means alter or affect our belief.
There is no possible escape from this, except by subordinating,
in thought, two of the persons to the third ; i. e., by thinking of
the Son and the Holy Spirit as inferior persons to the Father. But
this is a virtual denial of the doctrine, which teaches that the
three persons are "the same in substance, equal in power and
glory." Any inferiority of the person of the Son to that of
the Father, even in the idea of one's thought, is a virtual denial of
the Son's divinity ; for absolute divinity can admit of no inferiority.
And the same may be said in reference to the third person in the
Trinity, or the Holy Spirit.
Hear what one of the profoundest theologians of our country —
himself of the orthodox school too, — says upon this subject :
" A very large portion of the Christian teachers, together with the
general mass of disciples, undoubtedly hold three real living persons
in the interior nature of God ; that is, three consciousnesses, wills,
hearts, understandings. Certain passages of Scripture supposed to
represent the three persons as covenanting, co-operating, and co-
presiding, are taken, accordingly so to affirm, in the most literal
and dogmatic sense. . . . But our properly orthodox teachers and
Churches, while professing three persons, also retain the verbal pro
fession of one person. They suppose themselves really to hold that
God is one person. And yet they most certainly do not ; they only
confuse their understanding, and call their confusion faith. . . . No
man can assert three persons, meaning three consciousnesses, wills,
and understandings, and still have any intelligent meaning in his
mind, when he asserts that they are one person." — BushneWs God
in Christ, pp. 130, 131.
And the same writer speaking of the "dismal confusion" which
the commonly received doctrine of a tri-personal God, is seen to
produce in the minds of those who receive it, uses the following
plain and forcible language :

192 THE TRINITY,
" [ Among] th(5se who range themselves under this view of meta-
ohysical tri-personality, mournful evidence will be found, that a con
fused and painfully bewildered state is often produced by it. They
are practically at work, in their thoughts, to choose between the
three ; sometimes actually and decidedly preferring one to another ;
doubting how to adjust their mind in worship ; uncertain, often,
which of the three to obey ; turning away, possibly, from one in a
feeling of dread that might well be called aversion ; devoting them
selves to another, as the Romanist to his patron saint. This, in
fact, is polytheism, and not the clear, simple love of God. There is
true love in it, doubtless, but the comfort of love is not here. The
mind is involved in a dismal confusion, which we cannot think of
without the sincerest pity. No soul can truly rest in God, when
God is two or thrfee, and these in such a sense that a choice be
tween them must be continually suggested." — Ib. p. 134.
This, from the pen of one, who was himself born and educated in
the orthodox school of theology, and who has been for many years,
and still continues, a public teacher in the same school. He can
not, therefore, be suspected of any disposition to exaggerate the
facts ; but would naturally incline to the most favorable view of
this fundamental doctrine, as received by his own Church.
Other trinitarian writers, besides Dr. Bushnell, have felt the dif
ficulties with which this tri-personal theory is attended, and have
seen the danger, on the one hand of either believing in more than
one God, or on the other of denying the divinity of tjie Lord
Jesus Christ ; and deeply have they lamented the introduction of
the word persons when speaking of the Trinity, saying that they
believe not exactly in three persons but only in three somewhats.
(See Home's Introduction, <&c.)
Even Professor Stuart thinks it extremely unfortunate that this
word persons was ever introduced into the Symbols of the Church ;
for, he says, it is not believed that there are really three persons in
the Godhead, but only that there is a real distinction. ( See Let
ters to Dr. Channing, dec.) But none of these learned men throw
much light upon the subject by the new terms which they propose
to employ. For they do not tell us what the real distinction or three
somewhats are. Besides, when they come to their doctrine of the
Atonement, one of these somewlials becomes a person by a logical
necessity. But it may be shown still more clearly, that those who really
believe in a trinity of persons in the Godhead, do actually beUeve
in three Gods, however they may profess with their lips to beUeve

AND TRUE OBJECT OF WORSHIP. 19-3
in only one. For it is taught by those who hold this doctrine, that
the Father, or first person, is God, and is infinite, eternal, and
divine ; that the Son, or second person, is also God, who is infinite,
eternal, and divine ; and that the Holy Spirit, or third person, is
God, who is likewise infinite, eternal, and divine. Now can the
existence of three infinite, eternal, divine persons, thus of three
Gods, be stated in clearer language than this ? And are not
those who really believe this, gTiilty of a palpable contradiction
when they say that they believe in only one God ? Moreover, the
different offices which they assign to each of the persons of this
trinity in the work of redemption and regeneration, show that the
persons are as distinct in their minds as any three individuals can be.
In the Assembly's Catechism, which is now used by the Presby
terian Church in this country, we find given, as a reason for be
Ueving that there is more than one person in the Godhead, this
passage from Genesis, ( i. 26, ) " God said let us make man."
But in making this quotation from the Word, we observe that a
sentence has been broken in the middle ; which, when given entire
would prove, one should think, even to the mind of a child of com
mon understanding, the falsity of the doctrine taught in the Cate
chism. The sentence unbroken reads thus : " And God said let
us make man in our image, after our likeness." And in the
next verse it is added, " So God created man in his own image, in
the image of God created He him."
Now if, as the Divine Word here teaches, man was created an
image and likeness of God, and if there be, as the prevailing theo
logy teaches, a trinity of persons in God, then, as, a fair and logical
sequence, there must be a trinity of persons in mar..
We see, therefore, that the Bible as plainly teaches that there
are three persons in each and every man, as it does that there are
three persons in the one only God ; for it teaches that man was
created in God's own image. Consequently in the same sense that
God is tri-personal, man is tri-personal. We shall be able to un
derstand how this is, when we come to consider the doctrine on
this subject as revealed for the New Church.
But it is usual, I know, for theologians to abjure everything like
reason upon this subject. They tell us that it is a dark and in
scrutable mystery— a doctrine which the human mind cannot com
prehend, but which we must believe nevertheless. In other words,
we must believe something which we cannot understand — which
17

194 THE TRINITY,
does not enter the mind in any intelligible form — which does in no
wise address man's rational faculty, and which appears like a self-
contradictory proposition ! Every one must see that such a belief
is merely of the lips. It is not a real, internal belief, since it is
acknowledged that the thing professed to be believed, is what the
understanding can take no cognizance of, — and with which, there
fore, it can have nothing to do. Is a belief, I ask, which is only
of the lips, a real belief ?
Besides, once admit the principle, that we may believe without
any exercise of the understanding — believe things which the ra
tional faculty rejects as absurd and self-contradictory, and we tear
away the ramparts of a true Church — we destroy in ourselves
the only safe-guard of trae reUgion ; for we deny to the human
mind the power of discriminating between the false and the true,
and thus leave it exposed to the influx of all the wild speculations,
delusive fancies, and false doctrmes, which have ever deluged the
Church. If men are not to exercise their rational faculty upon
doctrines which they are required to believe, I ask how they are
to know whether the doctrines which they receive be true or false, —
from heaven or from hell?
" Shut people's eyes," says Swedenborg, " stop their ears, and
cause them not to think from any understanding ; then might you
not induce them to believe that God hath given all his power to
a man, ( the Pope, ) that he might be as God upon earth ? Might
you not induce them to believe, that dead men ought to be in
voked ? That people ought to uncover their heads, and faU down
upon their knees before their images ? And that their carcasses,
bones, and sepulchres, are sacred and ought to be venerated ?
But if you open your eyes and unstop your ears, i. e., if you think
of these things from any understanding, will you not view them as
enormities, which human reason must abominate ?
" When these things and the like, are received by a man whose
understanding is shut up from a principle of religion, may not the
temple in which he performs divine worship be then compared to a
den or cavern under ground, where he does not know what the ob
jects are which he sees ? And may not his'religion be compared
to living in a house in which there are no windows ? And his voice
when he worships, to inarticulate sound ?" (B. F. n. 47, 48.)
Thus the doctrines of the New Church, while they teach that
man's rational faculty was not given that he might originate truth,
or be proud of his own intelligence and think himself as God, they

AND TRUE OBJECT OF WORSHIP. 196
at the same time teach that this faculty was not given to be de
spised, trampled on, or disregarded ; but, in meekness and lowliness
of mind, and in humble acknowledgment of Him who gave it, to
be exercised in discriminating between the false and the true — be
tween doctrines which men have invented, and those revealed from
heaven by the true and living God.
And whoever neglects the use of this faculty, so far as to profess
to believe a doctrine which he does not at all comprehend, and thus,
by subjecting his understanding to his faith, believes blindly, fails to
employ this faculty to the end for which it was given ; and in so
doing, he sins against God, and takes one immense step towards the
ruin of his soul.*
The Scripture often insists upon belief or faith, as a thing essen
tial to salvation ; but it nowhere requires us to believe blindly, but
under standingly. It requires us to walk, not in darkness, but in
the light. It is written, " Give me understanding, and I shall keep
thy law," (Ps. cxix. 34.) "Through thy precept I get under
standing," (v. 104.) "Thy Word is a lamp unto my feet and a
light unto my path," (v. 106.) " The entrance of thy words
giveth light, it giveth understanding unto the simple." (v. 130.)
" The testimony of the Lord is sure, making wise the simple.
The commandment of the Lord is pure, enlightening the eyes."
(xix. 7, 8.) Now if the commonly received doctrine of three per
sons in one God, giveth no understanding to the simple, nor maketh
them wise — if it be not a light unto any one's paih, and doth not
* It is sometimes said, that, because we cannot understand how there can
be three persons iu one God, is no reason why we should not believe it ; — that
we cannot understand how the grass grows, or the blood circulates, and yet
we believe the facts. But this mode of reasoning is extremely fallacious.
For those who argue in this way assume that the propositions " There are
three persons in one God," and " The grass grows," are similar ; when in
reality they are totally unlike. All that is affirmed in the latter proposition
is perfectly intelligible ; and that Is a simple fact. The manner how the grass
grows is not afiirmed, and is quite another and different proposition. Suppose
we should say, " there is a circle of such a peculiar construction that it is at
the same time a circle and a square." Who cannot perceive that such a prop
osition is of a very different kind from this — " the blood circulates ?" The
'atter is an intelligible proposition, although we do not understand how it cir-
'.ulates. But the same cannot be said of the former. The thing which is
tgirmed can by no means enter the mind. Therefore it is extremely unfair
to say that we can believe there are three persons in one God, though we
may not understand how it is, as well as we can believe that the grass grows,
when we do not understand how it grows. It is unfair, because those who
argue thus, assume that the two propositions are similar, when they are not.

196 THE TRINITY,
enlighten the eyes, it is clearly not a doctrine of divine Revelation,
but one of human contrivance ; for it has none of the characteris
tics of truth, or of doctrine taught in the Holy Word.
Now, so far from enlightening any one's eyes, or giving him un
derstanding, this tri-personal doctrine is acknowledged to be a doc
trine which cannot enter the human understanding, and with which
the rationaUty of man has nothing to do. Thus it is virtually con
ceded, that the central doctrine of religion as held and taught by
the great body of the Church, and whose reception ought to illus
trate the human mind in an eminent degree, is not an enlightening
but a darkening doctrine. How then can those who have con
firmed themselves in this doctrine, be much enlightened upon the
other subordinate doctrines of the Christian reUgion ? Let the sun
be blotted out from the heavens, and what could people see ?
It is on account of the many difficulties with which this doctrine
of the tri-personality of God is embarrassed, and the impossibility
of really believing it without believing in three Gods, that no incon
siderable portion of the Old Church have come to an open denial
of the Divinity of the Lord Jesus Christ. This, doubtless, has
seemed to them the only way of escape from the doctrine of tri-
theism. Hence it is believed and taught by those who call them
selves Unitarians, that the Lord Jesus Christ is now, and always
was, as dependent for all his wisdom, love, and life, upon another
divine Being called the Father, as any one of us. And because it
is this derived and dependent existence of human beings, which
constitutes the essential difference between the Creator and the
created — between God and man — therefore it follows that Unita
rians believe Jesus Christ to be a mere man, however some of their
number may shrink from this naked confession. He may be more
a man than any other, as Unitarians believe and teach ; but this
does not make him more than man. One individual may be much
wiser than another, or may receive the divine principles of love and
truth in far greater fulness ; but he is not on this account to be re
garded as any thing more than man. And the circumstance of
our Lord's having only a dependent and derived existence, instead
of being self-subsistent, is what, if trae, would -make Him merely
human and not divine — nothing more than man.
It cannot be doubted that there are multitudes who have not yet
openly avowed this doctrine of the Unitarians, who nevertheless
believe it in their hearts. If one will notice particularly the prayers
which are offered in Trinitarian pulpits, he will see abundant indi-

AND TRUE OBJECT OP WORSHIP. 197
cations of this belief, viz : that the Father or first person in the
Trinity is the supreme God, and that Jesus Christ is one of a some
what subordinate rank ; and any subordination of rank, even men
tally assigned Him, is, as I have before said, a virtual denial of
his Divinity. For absolute Divinity admits of no subordination or
inferiority. But if Unitarians, and all who are inclined to their doctrines,
would reflect upon this fact, viz : that every great falsity which has
been as universaUy prevalent as the doctrine of three persons in the
Godhead, is generally a falsification of the genuine trath — the
truth perverted by some distortion, and not by something super
added — if, I say, they would reflect upon this, they would see
reason, not for rejecting entirely the doctrine of the Trinity, but rather
for beUeving that the doctrine as commonly received is a distor
tion of the truth. And thus they would endeavor to find the gen
uine doctrine concerning the Trinity, which, by falsification, has
become corrupted into a Trinity of persons.*

* The way in which the truth upon this subject became distorted, appears
manifest from Ecclesiastical History. It was not until the early part of the
fourth century, that the Divine Trinity became a subject of controversy in
the Church. To the decision of the celebrated council of Nice convoked In
the year 325, may be traced the origin of the tri-personality of God, which,
with various modifications and modes of explanation, has existed ever since
iu the Church, as its fundamental and leading doctrine. In this Nicene coun
cil, the doctrine of Arius, on whose accou nt it was convoked, was formally con
demned : — a doctrine which taught that the Son of God was a created being,
totally and essentially distinct from and inferior to the Father, both in nature,
person, and dignity. The council, in opposition to this doctrine, declared that
the Father, Son, and Holy Spirit were three hypostases — that they were
o/xtmuTiiii, [ homoousioi,] of the 'same nature, dignity aud essence, equal and
consubstantial. And from the wprds in which the decision of that council is
expressed, there is no reason for supposing that they entertained any thing
like the common idea of three persons in the Trinity — a doctrine that was
subsequently evolved or extorted from them. For the Greek word vm<rTaa-i!
[hypostasis,] properly signifies the bisis, substance, ot ground of being, —
that which Is essential to the existence of any thing. The language of the
Nicene council therefore, properly translated, would convey this idea, that in
the Divine nature or Being there are three essentials, expressed by the terms
Father, Son, and Holy Spirit, without which the Divine Being could not have
existence. And this is the real truth. Subsequently the word hypostasis was
translated into the Latin persona, which at that time signified a mas4, an
appearance, or an assumed character ; whence the origin of dramatis personce,
now in use in dramatic writings. But when, at a later period, the word per-
lona came to be applied to the real individual — man or woman — and

198 THE TRINITY,
Having thus briefly considered the doctrine of the Trinity as
previously held and taught in the Church, I proceed next to un
fold and illustrate the New doctrine on this subject, as revealed in
the writings of Swedenborg. The reader can then judge for him
self, which of the doctrines accords best with reason and Scripture,
and which is manifestly contrary to both.
We know that Father, Son, and Holy Spirit, are mentioned in
the New Testament in such intimate connection as evidently to
indicate a most intimate relation of the three. The apostles, as
we learn from Matthew's gospel, were sent forth to teach and to
baptize in the name of the Father, and of the Son, and of the
Holy Spirit. ( xxviu. 19.) The mention of these three in this
connection, would seem to imply a relation between them much
more intimate than is consistent with the Unitarian idea, that there
is an infinite distance between the Father and the Son ; or that one
is Divine and the other human — one the Creator, and the other
the creature — one Life itself, the other only a recipient of Ufe.
Besides, even Unitarians admit that the Holy Spirit here mentioned,
means the Spirit of Jehovah — the divine influence, or operative
energy, which proceeds from God the Father. From this also it
would appear that the union between the Father and the Son, must
be of a far higher or more intimate kind than accords with the
Unitarian notion. But it is no where said in the Scripture that
Father, Son, and Holy Spirit are three persons, according to the
common Trinitarian idea. On the contrary there is the fullest
evidence for believing that the Holy Spirit, at least, is not a person
by itself, but a power or influence proceeding from the Lord.
The new doctrine on this subject, as believed by angels, and re
vealed from heaven through Swedenborg, is this :
" That in our Lord Jesus Christ there is a Divine Trinity, consist
ing of the all-begetting Divinity which is called the Father, the Humanity
which is called the Son, and the Proceeding Divine which is called
the Holy Spirit : thus there is one God in the Church." — A. R. 962.

was afterwards translated into the English word person, we see that the signi
fication of the original word hypostasis was entirely lost. Thus, through a
gradual change in the conventional use and meaning of a term — a change
incident to the mutability of human language, and facilitated in no small degree
by successive translations — we discover how the statement of a doctrine,
which, according to the meaning of the terms iu which it was originally ex
pressed, may have been true, came at length to involve and teach a great error

AND TRUE OBJECT OF WORSHIP. 199
According to this new doctrine, then, the essential principles
which constitute the Divine Trinity, are, the inmost divine essence,
from which are all things, and which is therefore caUed the Father ;
the form of this essence, or the Divine Human, which is called
the Son : and the sphere of divine life, operation, or activity, which
continually proceeds from the Lord, and which is called the Holy
Proceeding, and in the Word, the Holy Spirit. This Trinity is
such as corresponds to the soul, body, and operative energy with
man. Or, to state it in a still more intelligible form, it is the di
vine love, the divine wisdom or truth which also is the Word, and
the divine sphere of active use, which is love and wisdom in their
proceeding operation. This corresponds also to the will and un
derstanding with man, and the sphere of Ufe thence proceeding.
Now we observe that this doctrine of the Trinity is not mysteri
ous or incomprehensible, but perfectly intelligible ; for it presents
us not with a Trinity of persons in unity, of which the Lord Jesus
Christ is the second person, but vrith a Trinity of essential divine
principles united in the one person of the Lord Jesus Christ ; so
that He is not merely the second person in the Trinity but unites in
his own divine person all of the Trinity. " For in Him," saith the
apostle, " dwelleth substantially all the fulness of the Divinity."
( Col. ii. 9.) Hence He is the only God of heaven and earth.
It has been said in a former lecture, that the sun corresponds to
the Lord, and is the grand representative image of Him in nature.
If this be so, then the sun ought to represent, by correspondence, the
divine Trinity in the Lord, and should furnish us with a perfect
illustration of our doctrine. And such is really the case. The
heat of the sun represents by correspondence, the principle of di
vine love or goodness in the Lord ; the Ught represents the princi
ple of divine wisdom or truth ; and the proceeding sphere of the solar
influence, or the rays of heat and light which constantly emanate
from the sun and extend their active energy throughout the solar
system, represents the divine Proceeding of the Lord, or the
Holy Spirit. Moreover, we observe that the union of tnese
three — heat, Ught, and their proceeding influence — is necessary
to the very existence of the sun ; and each forms an essential
element in the idea which that ' term conveys : and were either
of them to be abstracted or taken away, that luminous body as a
sun would be destroyed. The same is true in respect to the Lord.
Neither element of the divine Trinity can, even in thought, be ab
stracted from the other two, without destroying, in the mind of

200 THE TRINITY,
him who does it, the true idea of a God ; for the divine love, the
divine wisdom, and the divine proceeding sphere of operation, are
each alike necessary to the very existence of the divine Being. *
Here, then, is the true hypostatic union, spoken of by the early
Christian Fathers — a union of three essential elements, without
which God could have no substantial existence. And this is the
reason why we have caUed the Trinity, as taught in the writings
of the New Church, a union of three essentials.
But although heat, light, and their proceeding operation, are each
alike essential to the true idea of the sun, and are so united as to
fi irm a distinct one in the great orb of day, nevertheless we do not
always speak of that body in reference to all these essential ele-
nunts. We speak of it sometimes in respect to the heat alone, as
when we say the sun scorches, burns, or warms us ; sometimes in
respect to its light alone, as when we say the sun enlightens, or
enables us to see objects ; and sometimes in respect to both the
heat and light, as when it is said that the sun clothes the earth
with verdure, causes the plants to vegetate, the fruits to ripen, (fee.
And the same is true in respect to the Lord, who is the sun of the
spiritual world. He is sometimes spoken of in the Word in refer
ence to his Divine Love, sometimes in reference to his Divine Wis
dom, sometimes in reference to both ; and sometimes also in refer
ence to his omnipotence, omnipresence, redeeming and saving
power, and other divine attributes. And this is the reason why
different names are applied to the Divine Being in the Word ; for
every name which is there used has ah internal sense, and denotes
some specific spiritual quality. Consequently different names are
applied to the Lord according as He is spoken of with reference to
his different attributes, and operations, and relations to men, and
the different elements of the Divine Trinity. Yet in His own
Divine Person, He is always and unchangeably the same.
These remarks will enable us to understand, not only why so
* It Is also taught in the doctrines of the New Church, that the Lord is the
Sun of the spiritual world. "Although in heaven," says Swedenborg, " the
sun of the world does not appear, nor any thing which is from that sun, still
there is a sun there ; there is light and' there is heat, and there are all things
that are in the world, and innumerable more, but not from a like origin;
for the things which are in heaven are spiritual, but those which are in the
world are natural. The sun of heaven is the Lord ; the light there is divine
truth, and the heat there is divine good, which proceed from the Lord aaasnn.
From that origin are all things that appear in the heavens. (H. ^ H.in.)

AND TRUE OBJECT OF WORSHIP. 201
many different names are applied to God in the Old Testament,
but also why He is called in the New Testament, Messiah, Savior.
Redeemer, Son of Man, Jesus Christ, (fee. These and other names
there appUed to Him, are significant of the different relations to
the Church, and the different modes of operation, of the same
Divine Person, in the work of redeeming and saving mankind ; the
precise meaning of which names cannot be understood, without
some knowledge of the internal sense of the Word.
" That Christians have acknowledged three Divine Persons," says
Swedenborg, " and thus, as it were, three Gods, was because there is
a trine, [or three constituents'], in the Lord, and one is called the Father,
another the Son, and the third the Holy Spirit; and this trine is dis
tinctly named in the Word, as the soul and body, and what proceeds
from them, are also distinctly named, which nevertheless are one.
The Word, in the sense of the letter, also, is such that it distinguishes
things which are one, as if they were not one. Thence it is, that
Jehovah, who is the Lord from eternity, it sometimes calls Jehovah,
sometimes Jehovah of hosts, sometimes God, sometimes Lord, and at
the same time. Creator, Savior, Redeemer, and Former, yea, Shaddai ;
and His Human which He assumed in the wcirld, Jesus, Christ, Mes
siah, Son of God, Son of Man, and in the Word of the Old Testament,
God, the Holy One of Israel, the Anointed of Jehovah, King, Prince,
Counsellor, Angel, David. Now, because the Word is such in the
sense of the letter, that it names several, which nevertheless are one,
therefore Christians, who in the beginning were simple, and understood
everything according to the sense of the letter, distinguished the
Divinity into three persons, which also, on account of their simplicity,
was permitted ; but yet so, that they also believed concerning the
Son, that He was Infinite, Uncreated, Almighty, God, and Lord, alto
gether equal to the Father ; and moreover, that they believed that
they are not two or three, but one in ess'ence, majesty, and glory, thus
in divinity. Those who simply believe thus, according to the doctrine,
and do not confirm themselves in three Gods, but of the three make
one, after death are informed by the Lord through the angels, that He
is that One and that Trine ; which also is received by all who come
into heaven ; for no one can be admitted into heaven who thinks of
three Gods, howsoever with his mouth he says one." — D. L. bb.
One other remark, by way of illustration, concerning the most
striking representative image of the Lord — the natural sun. We
know it is common for people to say that, wherever the sun shines,
or his influence is felt, there the sun is. And this is strictly and
philosophically correct ; for the proceeding rays of light and heat
are the sun, and can by no means be cut off or separated from

202 THE TRINITY,
their source. So, also, it is in reference to the Lord's Holy Pro
ceeding, to which the proceeding rays of the sun correspond, that
He is said to be in angels and in men, and also to be everywhere.
For since everything in the universe exists and subsists by means
of an influx from the Lord, therefore there can be nothing where
the Lord's Proceeding Divine is not.
We find, also, in every man a perfect illustration of this new
doctrine of the Trinity. And such ought to be the case, if, as the
Scripture declares, man was created in the image and likeness of
God. This trinity in man is the soul, the body, and the sphere of
activity which proceeds from their union. Or, if we consider man
merely as a spiritual being, there is the will, which corresponds to,
and is the receptacle of, the Divine Love ; the understanding,
which corresponds to, and is the receptacle of the Divine Wisdom ;
and the sphere of activity or life which proceeds from their union,
and which corresponds to the sphere of the Divine Activity, or the
Holy Proceeding from the Lord. And when the will of man is
formed into an agreement with the Divine Love, and his under
standing into an agreement with the Divine Wisdom, then the
sphere of his life will be in agreement with the Divine Proceeding ;
for it will be a holy sphere of love and truth, and the man is then
a true image and likeness of God. He is then principled in good,
in truth, and in a life according to them ; thus in charity, faith,
and good works ; for all the elements of the Divine Trinity flow
into his mind in an orderly manner, and are received by him as
one — as they really exist in the Lord. Thus he is in the Lord,
and the Lord is in him.
This trinity exists even in an unregenerate man. But since
such an one has the will of. what is evil, and the understanding of
what is false, and a sphere of life thence proceeding of a corres
ponding quaUty, therefore there is in him, not a true but an in
verted image of the Divine Trinity.
But if the Lord in his Holy Proceeding is everywhere, creating
and filling all things with the elements of his own life, then not
man alone, but each and every created object in the universe,
should contain something of the three essential elements in Him,
and should therefore be, in a certain sense, an image of the Divine
Trinity. And such we find to be the case. Because the three
essential elements in the Lord are indissolubly united, like will.
understanding, and their operative energy with man, and becausr.
everything subsists by an influx of principles from the Divine,

AND TRUE OBJECT OF WORSHIP. 203
therefore there is, and must be, in everything a certain image of the
Divine Trinity. Take, for example, the seed of any tree. There
is in the seed an intention or affection of producing fruit as an end,
united with the wisdom or the understanding of the means neces
sary to that end. Or, to speak more correctly, the seed is a
natural form, so organized as to receive from the Lord the love of
producing fruit, and also the wisdom to enable it to form a tree
with its peculiar organic structure, roots, bark, leaves, (fee, as an
appropriate means to this contemplated end. And by virtue of
this organized form of the seed, there is a living endeavor of the
love and wisdom which it receives, to produce, first a tree, and by
means of the tree, fruit ; and when placed in circumstances favor
able to the ultimation of this endeavor, it proceeds immediately to
do so. This living endeavor in a seed to produce fruit, is no other
than the Divine Activity or Holy Proceeding. And thus the seed,
we perceive, is a receptacle of love, wisdom, and activity from the
Lord. Hence it is a certain image of the Divine Trinity.
Similar remarks are applicable to each and all things in the uni
verse ; — to things great and small — things singular and things
universal. For in all created things, from the great sun that
warms and enlightens us, down to the smallest atom that quivers
in his beams, there is a conjunction of love, wisdom, and use, which
proceeds from the union of Divine' Love, Divine Wisdom, and
Divine Operation in the Lord. Hence in each created object there
is a certain image of the Divine Trinity, because from the Divine
of the Lord all things subsist.
Having thus briefly explained and illustrated the doctrine of the
Trinity in Unity, as taught in the revelations made for the New
Church, I next proceed to test the truth of the doctrine by the
only infalUble witness — the Word of God.
And I remark in the first place, that no doctrine is or can be
more clearly taught in the Bible than is the doctrine of the strict
personal unity of God. " The first of all the commandments is.
Hear, 0 Israel ; the Lord our God is one Lord." (Mark xu. 29.)
''I am Jehovah, and [ there is ] none else ; [there is] no God
besides me." (Is. xiv. 6.) If, therefore, the new doctrine con
cerning the Divine Trinity be the ti-ue one, and if the Lord Jesus
Christ be really a divine person, as the writings of the New Church
also teach, then He is not the second but the only divine person,
uniting in Himself all the elements of the Divine Trinity. Let
us see, then, how far the Scripture supports and confirms this

204 THE TRINITY,
doctrine of the New Church, that Jesus Christ is really a divine
person. It has sometimes been urged against the personal identity of
Jesus and Jehovah, and in favor of a separate personaUty of the
Father and the Son, that, where they are mentioned together in the
Word, they are usually connected by the particle and, as the
Father aTid the Son, God and Jesus Christ, God and the Lamb,
(fee. This, it is argued, would not have been the case, had both
words been used to designate one and the same Being. It is main
tained that such is the nature of this connecting particle, that it
would not be used between proper names, unless those names
referred to distinct and separate persons. This afgument has
sometimes been resorted to by Unitarians, to prove the separate
personality of Jesus Christ and the Father, and hence the mere
creaturely humanity of the Savior. But to show that this criti
cism upon the nature and use of the particle and, is not just, and,
therefore, that the argument based upon it is without foundation, it
is only necessary to quote this single passage from the prophecy of
Isaiah : " Thus saith Jehovah the King of Israel, and his Redeemer
Jehovah of Hosts ; I am the first, and I am the last ; and besides
me [there is] no God." (xliv. 6.) Who does not perceive that
" Jehovah the King of Israel " evidently means the same Divine
Person as " his Redeemer Jehovah of Hosts ?" And yet, not
only does the particle and occur between them, but the possessive
pronoun his also ; which would seem to afford additional proof
that two persons are here spoken of, if the contrary were not so
apparent as to admit of no dispute.
But to our Scripture argument for the supreme Divinity of Jesus
Christ. It is written in Isaiah, where the Lord's advent is treated of,
" The Lord himself shall give you a sign : Behold a virgin shaU
conceive, and bear a son, and shall caU his name Immanuel," (i. e.
God with us.) (vii. 14.) And in the first chapter of Matthew,
after the account given of the birth of Jesus Christ, it is written :
"Now all this was done that it might be fulfilled which was
spoken of the Lord by the prophet, saying. Behold a virgin shall
be with child, and shall bring forth a son, and they shall call his
name Immanuel ; which, being interpreted, is, God with us."
(v 23.) From this it appears that Jesus Christ is the Lord of
whom the prophet spake, and that He is God with us.
Again : speaking of the Lord's advent it is said, " Unto us a

AND TRUE OBJECT OF WORSHIP. 204
child is bom, unto us a Son is given ; and the government shall
be upon his shoulder ; and his name shall be called Wonderful,
Counsellor, God, Hero, the Eternal Father, the Prince of Peace.
Of the increase of his government and peace [there shall be] no
end ; upon the throne of David, and upon his kingdom, to estab
lish it in judgment and justice, from henceforth even forever."
(Is. ix. 6. 7). Now if we believe in the divine inspiration of the
Scripture — beUeve that it is, without qualification, what it pro
fesses to be — THE Word of God — we must believe that all the
proper names in Scripture are appropriate to the persons to whom
they were given. For we cannot suppose that Divine Wisdom
would give an arbitrary name to any one, or one which did not
perfectly express his quaUty. This would evidently be contrary to
divine order. And if the names in Scripture are all appropriate —
if they denote the quaUty of the persons to whom they were given,
then He, whose advent was foretold in the prophecy above cited,
and who was to be called God, Eternal Father, (fee, must pos
sess the quality or attributes of the Divine Being ; that is. He
must be God — the Eternal Father. *
Again : It is written in the same prophet concerning the Lord's
advent, "It shall be said in that day, Lo this is our God, we have
waited for Him that He may save us. This is Jehovah, we
have waited for him, let us be glad and rejoice in his salva
tion." (xv. 9.)
Again : " Behold the days come, saith Jehovah, that I will raise
unto David a righteous branch, who shall reign a King and prosper,
* It will, perhaps, be said by some, that the fact of Jesus Christ being called
God, Eternal Father, Immanuel, &c., is no evidence of his supreme
Divinity ; because other persons are mentioned in Scripture, whose names
.signify nearly the same thing. Thus the name Joshua means, in the Hebrew
language, the Lord the Savior; Shephatiah means, the Lord that judges; Ithiel
means, God with me; Lemuel means, God with them; Elisha means, God that
saves; and Elijah, God the Lord, or the strong Lord. But as the Israelitish
church to which these persons belonged was not a true, but only the repre
sentative of a true Church, so these persons themselves were only the repre-
seidatives of what their names signify. Thus Joshua, according to Sweden
borg, represented the Lord as to truth combating against evils and falses, and
saving men from hell. Hence the reason why this name denotes the Lord the
Savior. Elijah and Elisha represented the Lord as to the Word which is
from Him, and is strong to save. But who can believe that Jesus Christ was
merely a representative personage, like the other individuals here mentioned ?
It is plain that He was the real person whom these others represented — was
really Immanuel, eis He is called.

206 THE trinity,
and shall execute judgment and justice in the earth ; and this is
the name by which He shall be called, Jehovah our rkjhteous-
NEss." (Jer. xxiu. 6.)
These and other Uke passages that occur in the prophetical parts
of the Old Testament, show us that it was Jehovah God, whose
advent is here foretold.
Again : the angel that announced to Joseph in a dream, the
birth of the Lord into this world, said, "And thou shalt call his
name Jesus ; for He shall save his people from their sins." Mat
thew i. 21.) Jesus signifies Savior. And hence it is said also in
Luke, "For unto you is born this day in the city of David, a ,
Savior, which is Christ the Lord." (U. 11.) Again, it is written
in John : " For we have heard ourselves, and know that this is
indeed the Christ, the Savior of the world." ( iv. 42.) And in
many other parts of the New Testament, the Lord is called Savior.
(See Philip, in. 20 ; 2 Tim. i. 10 ; Titus i. 3, 4— -u. 43 — iii. 6 ; 2
Pet. i. 1,2, and other places.) He is also spoken of as our Re
deemer, and as redeeming us through his blood ; as in Luke xxiv.
21 ; Rev. v. 9 ; Gal. iii. 13, and other places.
Now it is plain from many passages in the Old Testament, that
the names Jehovah, God, Creator, (fee, denote the same divine
person as Redeemer and Savior : as from this in Isaiah : " Thus
saith Jehovah the King of Israel, and his Redeemer Jehovah of
Hosts , I am the First and I am the Last, and beside me there is
no God." And again : " I am Jehovah thy God the Holy One of
Israel, thy Savior." (Is. xlui. 3.) " A just God and a Savior,
[ there is ] none beside me." (xiv. 21.) "I 3,m Jehovah thy
God from the land of Egypt, and thou shalt know no God but me :
for there is no Savior beside me." ( Hosea xiii. 4.) " Thou, 0
Jehovah, art our Father, our Redeemer, thy name is from ever
lasting." ( Is. Ixiu. 16.) " Their Redeemer is strong, Jehovah of
Hosts is his name." ( Jer. 1. 34.)
Other passages might be adduced, wherein it is affirmed with
equal clearness, that Jehovah God is the only Savior and Redeemer.
And because these names are repeatedly applied to the Lord Jesus
Christ in the Scripture, therefore it follows as a logical conclusion,
that He is the same divine person as Jehovah God, and consequently
is the only proper Object of religious worship.
Again : the Lord Jesus Christ is frequently spoken of in the
Word as the Bridegroom and Husband of the Church. Thus in
Matthew: "And Jesus said unto them, can the children of the bride-

AND TRUE OBJECT OF WORSHIP. 207
chamber mourn as long as the Bridegroom is with them? " ( ix.
15.) And in John, " He that hath the bride is the Bridegroom."
(iii. 29.) And the Apostle, in his second letter to the Corinthian
Church, says : " For I have espoused you to one Husband, that I
may present you as a chaste virgki to Christ." ( xi. 2.) Again
in the Revelation : " Let us be glad and rejoice, and give honor to
Him ; for the marriage of the Lamb has come, and his wife hath
made herself ready." ( xix, 7.) — ( See also Matt. xxv. 1-7 :
Rev. xxi. 2-9.) — And in Isaiah, Jehovah saith to his Church
through the mouth of his prophet, "Thy Maker is thy Husband;
Jehovah of Hosts is his name." ( liv. 5.) So in Jeremiah, it is
written concerning "the house of Israel," by which is denoted the
Church, " They brake my covenant, although I was an Husband
unto them, saith Jehovah." ( xxxi. 32.) Whence it follows, that
Jesus and Jehovah must be the same identical person ; otherwise
the Church must have two Husbands.
Again it is written in Isaiah, ( xl. 3.) " The voice of him that
crieth in the wilderness. Prepare ye the way of Jehovah, make
straight in the desert a highway for our God." And in Matthew
( in. 2.) it is said of John the baptist, "For this is he that was
spoken of by the prophet Esaias, saying. The voice of one crying
in the wilderness. Prepare ye the way of the Lord, make his paths
straight." Indeed all the Evangelists apply this prophecy in Isai
ah, to John, who was the forerunner of Jesus. ( See Mark i. 3 ;
Luke iii. 4 ; John i. 23.) One of these two conclusions, therefore,
is inevitable ; either that the Evangelists were mistaken, and have
misapplied this prophecy, or that Jesus is the same divine person
as Jehovah, whose way John came to prepare.
Moreover the identity of Jesus Christ, as to person, with the only
true and living God, is evident from many passages in the Evan
gelists: as, " He that seeth me, seeth Him that sent me." (John xii.
46.) " Jesus saith, I am the Way, and the Truth, and the Life."
( xiv. 6.) " If ye had known me, ye should have known my
Father also ; and from henceforth ye know him, and have seen
Him." ( V. 7.) " Philip saith unto Him, Lord, show us the
Father and it sufficeth us. Jesus saith unto him. Have I been so
long time with you, and j'et hast thou not known me, Philip ? He
that hath seen me, hath seen the Father." ( xiv. 8, 9.) " Then
spake Jesus again unto them, saying, I am the Light of the world."
( viii. 12.) "If ye had known me, ye should have known my
Father also." ( v. 19.) " Before Abraham was, I am." (v. b'--. )

208 the trinity,
" If ye believe not that I am, ye shall die in your sins." ( v. 24.)
And we read in Exodus ( iu. 14 ) that God said unto Moses, " Thus
shalt thou say unto the children of Israel, I am hath sent me unto
you." Now imagine a finite human being saying all this : " / am the
light of the world." " / am the way, the truth, and the Ufe."
" /am the Uving bread that came down from heaven." " If any
man thu-st, let him come to me and drink." What could be more
immodest, or more offensive, than the attitude our Savior here
assumes, on the supposition that He were a merely human being.
Then in the writings of the apostles, we have ample testimony
to the same truth, viz., that Jesus Christ is the only God and Savior.
Paul says, that "in Him dwelleth substantially all the fullness of
the divinity [ or Godhead ]." ( Col. u. 9. ) : that, "He is over
all, God blessed forever," ( Rom. ix. 5 ) : that " By Him were all
things created, that are in heaven, and that are in earth, visible and
invisible, whether thrones, or dominions, or principalities, or pow
ers ; all things were created by Him and for Him ; and He is before
all things, and by Him all things consist." (Col. i. 16, 17.) James
calls Him " the Lord of glory," which evidently means the same
as the King of glory ; and it is written in Psalms ( xxiv. 10.)
"Who is the King of glory ? Jehovah of Hosts, He is the King
OF GLORY." And Jude closes his epistle with these words, "To
the ONLY WISE God our Savior, be glory and majesty, dominion
and power, both now and ever. Amen."
Passing by much testimony of a similar kind in the writings of
the apostles, I proceed to notice a few passages in the book of Rev- '
elation, which is the crown of prophecy-. In the first chapter of
this b(X)k, it is said when John "was in the spirit on the Lord's
day," that " he heard behind him a great voice, as of a trumpet,
saying, I am Alpha and Omega, the First' and the Last."
(v. 11): and turning to see from whom the voice came, he saw
" one like unto the Son of Man." (v. 13.) And when John
had fallen at his feet as dead, this same person lays his hand upon
him, and says, " Fear not ; I am the First and the Last."
(v. 17 ) ; thus leaving no doubt that the Lord Jesus Christ, or the
Son of Man, was the Being whose voice the Revelator heard behind
him. Again : in the last chapter of the Revelation, where the second
coming of the Lord Jesus is spoken of. He says ; "And behold,
I (^ome quickly ; and my reward is with me, to give every man

AND TRUE OBJECT OF WORSHIP. 209
according as his work shall be. I am Alpha and Omega, the
Beginning and the End, the First and the Last." (v. 12, 13.)
But we find in the prophets of the Old Testament, that Jehovah
repeatedly declares Himself to be the First and the Last.
(See Is. xliv. 6; xU. 4 ; xlviu. 12.) And since there evidently
cannot be two Firsts and Lasts in the sense in which these words
are here used, therefore the Lord Jesus Christ must be the same,
as to person, with Jehovah.
But there are other passages in this book, which render the
identity of Jesus and Jehovah, as to person, evident beyond a
doubt. It is said (chap. iv. 10.) that " The four and twenty elders
fall down before Him that sat on the throne, and worship Him that
liveth forever and ever, and cast their crowns before the throne,
saying, Thou art worthy, 0 Lord, to receive glory, and honor, and
power : for thou hast created all things, and for thy pleasure they
are and were created." And in the next chapter it is said that
" the four and twenty elders fell down before the Lamb : — and
they sung a new song, saying. Thou art worthy to take the book,
and to open the seals thereof: for thou wast slain, and hast re
deemed us," (fee. (v. 8, 9.) After this, myriads of myriads and
thousands of thousands of angels were heard, " sa^ng with a loud
voice, Worthy is the Lamb that was slain, to receive power, and
riches, and wisdom, and strength, and honor, and glory, and bless
ing." (v. 12.) The Lamb evidently denotes the Lord Jesus
Christ ; and we observe that the same worship is here offered to
Him, that is paid in the preceding chapter to " Him that liveth
forever and ever." Therefore He must be the eternal, true, and
living God, and the only proper object of reUgious worship.
We thus see what abundant testimony the Divine Word bears
to the truth of this doctrine, that the Lord Jesus Christ is the su
preme and only God of heaven and earth. For the same titles are
applied to Him as to Jehovah God, the same attributes of eternity
and self-existence predicated of Him, and the same worship offered
Him by myriads of angels, that is proper to be given to God alone.
Let us now see how the New Church doctrine concerning the
Trinity, as it has been explained, accords with the teaching of
Scripture. It has been said that the divine principle in the Lord which is
called the Father, and the divine which is called the Son, and the
divine which is called the Holy Spirit, are united in one Divine
18

210 the trinity,
.Person like soul, body, and their proceeding operation with man ;
or like will, understanding, and the mental activity thence proceed
ing ; or as heat, light, and their continually proceeding emanations,
are united in one body called the sun.
The Greek words itytov Ttvslna, (hagion pneuma, ) which are some
times translated Holy Ghost, properly signify a holy breathing or ex-
¦ halation, ilvcvj-ia (pneuma) comes from a Greek root which signi
fies to breathe or exhale, and is usually, and much more properly,
translated spirit. Consequently the Holy Spirit is not a separate
Divine Person, as is commonly believed, but is a holy principle of
life, as it were breathed out, or proceeding from the Lord. And this
agrees with what is said of it in the Word : for in John (xx. 22.)
it is written, that, after the Lord's resurrection, " He breathed on
his disciples, and said unto them. Receive ye the Holy Spirit."
The reason why He breathed upon his disciples, is, because aspi
ration (or breathing upon) represented, according to the law of cor
respondence, divine inspiration, or an influx into their minds of
spiritual principles from Himself. /
Again : in John xiv. 26. the Comforter or Paraclete is called the
Holy Spirit ; and in a preceding verse the same Paraclete is caUed
''the Spirit of 'truth, which the world cannot receive," but which
dwelleth with the Lord's disciples, and shall be in them. And to
make it still more evident that this Holy Spirit is not a distinct ^er-
son, but a divine principle or influence proceeding from the Lord,
and illustrating the minds of those who are his true disciples, it is
said, (John xv. 26.) "But when the Paraclete is come, which I
will send unto you from the Father, even the Spirit of truth, which
proceedeth from the Father, he shall testify of me." And again :
" When he is come, he will reprove the world of sin, and of right
eousness, and of judgment (xvi. 8. ) ; will guide men into all truth
— ^will teach them all things — will bring all things to their remem
brance, (fee." This is what the spirit of trath effects whenever it
is received into human minds — when it really comes to us.
The Holy Spirit, therefore, denotes a principle of divine Ufe pro
ceeding from the Lord's Glorified Humanity with sufficient energy
to reach, affect, and enlighten the minds of men in their lowest
natural state. This holy proceeding sphere of Ufe from the Lord,
was more powerful, and, therefore, more efficacious in the work of
regenerating and saving man, after the Lord had glorified the hu
man, than it was before ; as appears from these words in John,
" But this He spake of the Spirit, which they that beUeve on Him

AND TRUE OBJECT OF WORSHIP. 211
should receive ; for the Holy Spirit was not yet, because that Jesuj
was not yet glorified." (vn. 39.)
Accordingly Swedenborg says, " that in the angelic heaven He
[the Lord] appears as a Sun, after his coming into the world, with
stronger effulgence and in greater splendor, than before his com
ing."— (i). L. W. n. 221.)
Much more evidence might be adduced from the Word, to prove
that the Holy Spirit is not a separate and distinct person, but is,
what the writings of the New Church declare, a holy influence or
operation proceeding from the Lord's Glorified Humanity, and hence
called his Holy Proceeding. But it is unnecessary to multiply
texts in proof of this.
Finally ; let us see how the other elements of the Divine Trinity,
viz. the Divine Love and the Divine Wisdom, or the essential Di
vine and the Divine Human, which answer to the soul and body
in man, will assist us in explaining some of those texts in which
the Father and the Son are mentioned together. The Father as
I have said, denotes the essential Divinity, or, specifically, the
principle of Divine Love in the Lord : and the Son denotes the
Divine Humanity, or, specifically, the principle of Divine Truth.
The Lord when upon earth was the manifested form of Jehovah in
the natural world ; and the only form in which He could exhibit
himself personalty to men in their natural state. As, therefore, the
body of man is the form through which the soul is made manifest,
so the Son, which is the divine human body of Jehovah, is the form
which manifests the invisible and essential Divinity — the Father.
Hence it is written, " No one hath seen God at any time ; the only
begotten Son which is in the bosom of the Father, He hath brought
Him forth to view (John i. 18.) As no one can know the quality
of any man's soul, except from the revelations that are made of it
through his words and actions, thus through the medium of his
body, so no one can have any knowledge of the Father or the es
sential Divinity, save through the medium of the Son, or the Divine
Humanity. Hence it is written, again, " No one knoweth the
Father save the Son, and he to whomsoever the Son will reveal
Him." (Matt. xi. 27 ; Luke x. 22.) As the soul dwelleth in the
body, so the Divine dwelleth in the Human of the Lord, or the
Father in the Son. Hence it is written that the Son is not alone
(John viii. 16;) and that the Father dwelleth ira Him (xxv. 10.)
As the soul imparts its own life to the body, so the Father or the
essential Divine, which is life itself, imparts life itself to the Son or

2/2 THE TRINITY,
the Divine- Human. Hence it is written, "As the Father hath Ufe
in himself, so hath He given to the Son to have Ufe in himself
(v. 26.) As the body can do nothing of itself without the life and
activity of the indwelling soul, so it is written that " the Son can
do nothing of himself but what He seeth the Father do ; for what
things soever He doeth, these also doeth the Son likewise." (v. 19.)
And again, " the Father that dwelleth in me. He doeth the works."
(xiv. 10.) As the body proceeds from the soul and fonns its im
age, so it is written that the Son "came forth from the Father,"
(xvi. 28,) and is "the express image (or stamped impression) of
his person." (Heb. i. 3.) As the body is actuated by the soul,
lives from and depends upon it, so we are taught that the Son
doeth continually the will of the Father, Uves from and depends
upon Him (John v. 19, 26.) As no one can have access to the
soul of man except through the medium of his body, so Jesus saith
"No one cometh unto the Father but by me." (John xiv. 6.)
And as the soul and body with man are united in one finite human
person, so the Divine and the Divine Human, or the Father and
the Son, are united in one infinite Divine Person, the Lord Jesus
Christ, who hath all power in heaven and on earth. Hence He
saith, " I AND THE Father ARE ONE." (x. 30.) Therefore He is
the only Divine Person, and the only trae and proper Object of reli
gious worship. Therefore the New Church worship the Father in
the Son, and not as a separate Divine Person ; and thus, agreeably
to what is required in the Word, they " honor the Son even as they
honor the Father." (John v. 23.)
Such is the doctrine revealed for the New Church concerning
the sacred Trinity; — a doctrine which is alike free from the objec
tions that reason urges against the tri-personal theory, and from
the contrariety to Scripture which is manifest in the Unitarian
scheme ; — a doctrine which is at once intelligible, rational, and
Scriptural ; and which presents the Lord Christ as the true, living,
and only God, and the true Object, therefore, of religious worship.
Thus, the " Stone which the builders rejected" has, indeed,
become " the head of the corner." And the New Church, in pay
ing supreme homage to the Lord Jesus Christ, worship all the
adorable Trinity, for they worship the Father in the Son : and the
Holy Spirit is the divine proceeding sphere or operation of his own
life. And whoever is so renewed in the spirit of his mind, as to
have his will brought into agreement with the divine love, and his
understanding brought into agreement with the divine wisdom, and

AND TRUE OBJECT OF WORSHIP. 'Z\?.
the sphere of his Ufe into agreement with the holy proceeding
sphere of good and truth from the Lord, is, in the spiritual sense,
baptized into the name of the Father, and of the Son, and of the
Holy Spirit. His will is then cleansed of its impure loves, his un
derstanding of its false persuasions, and his works are therefore
good. He is a true image of the Lord, having derivatively in him
self the three elements of the holy Trinity, — love, wisdom, and use,
or charity, faith, and good works — in harmonious and blissful union.
From this it may be seen that the New Church doctrine of the
Trinity, like all the other doctrines of this Church, is not specula
tive merely, but is of the highest practical importance. It is emi
nently the doctrine of life. This, of itself, were strong evidence
of its truth. And how widely does the New doctrine differ from
the Old, in this respect. Indeed I am not aware that any one has
ever attempted to show the importance of a belief in the tri-per
sonal doctrine, considered in a practical point of view. I am not
aware that those who profess to believe it, regard it as a doctrine
of Ufe ; or that it has ever been shown in any intelUgible and ra
tional manner, in what way this doctrine is calculated to make men
better. Besides, it would be absurd to speak of the practical im
portance of a doctrine, which is acknowledged to be unintelligible
and mysterious. Only such truth as men are able to understand,
can really be made practical ; for no other can be applied to life.
Hence it is common to hear it said of the Old doctrine, and of some
others near akin to it, that they must be believed, though they can
not be understood ; and that this belief alone saves men. Thus
the doctrine of the tri-personaUty of God, is intimately connected with
that of justification hj faith alone. But it is taught in the writings
of the New Church, that charity, faith, and good works, are each
alike essential to salvation ; and that neither of these is genuine,
if separated from the other two. This agrees •with the apos
tle's teaching : "Though I have all faith, so that I could remove
mountains, and have not charity, I am nothing." ( 1 Cor. xiii. 2.)
Again the apostle James saith : " Faith, if it hath not works, is
dead, being alone ; for as the body without the spirit is dead, so
faith without works is dead also." ( ii. 17, 26.) And this agrees
with the oft-repeated declaration of Swedenborg, that " charity
without faith is nothing, nor is faith anything without charity, nor
are charity and faith anything without works." — A. R. n. 875.
Since, therefore, charity, faith, and good works, are neither of
them any thing if separated from the other two, so neither of

214 THE TRINITY,
them alone hath any power to justify or save. The conjunction of
these tnree with man, is what saves him, and makes a Church to
be a true Church. And the reason and necessity of this appears
manifestly from the New Church doctrine concerning the divine
Trinity. It is because the three divine principles in the Lord, sig
nified by Father, Son, and Holy Spirit, are each of them essential
elements in the divine Being ; and have not, neither can they have,
a separate and independent existence, any more than heat, Ught,
and their proceeding operation with the natural sun, could exist
apart from each other.
Now all Christians will admit, that man has no goodness which
is properly his own. " None is good but One — God." ( Matt.
xix. 17.) Therefore a Church is not a Church, and angels are not
angels, by virtue of any thing properly their own. It is the Lord
in men which makes them good, and constitutes them a true Church.
And it is the Lord in the angels that makes them angels. " / in
them and thou in me, that they may be made perfect in one."
( John xvii. 23.) " I give unto them eternal life." ( x. 28.) "As
the branch cannot bear fruit of itself, except it abide in the vine,
no more can ye except ye abide in me ; for without me, ye can do
nothing." ( xv. 4, 5.)
If, therefore, it is the Lord, in angels and in men that constitutes
the all of Heaven and the Church with them, it is manifest that He
must dwell in them as to all the elements of the divine Trinity, since
these elements can have no real existence separate from each other.
And this Trinity, when received by man, becomes in him charity,
faith, and works. The divine love, which is the love of doing good
to the whole human family, when received by man, becomes in him
the love of the neighbor, which is charity; the divine wisdom, which
is the wisdom according to which divine love proceeds and operates,
becomes faith in man, or the truth by which his love of doing good
to the neighbor is directed in its operations ; and the divine powe'-
or holy proceeding of the Lord, which is the actual operation of
the divine wisdom and love, becomes in man a sphere of active
usefulness, proceeding from his charity and faith — a life devoted to
good and noble deeds.
Thus we see of how great practical importance is the New Church
doctrine of the Trinity. Those who receive it are thereby instructed,
that no man is saved by faith alone, or by charity alone, or by
works alone ; but that it is the conjunction of these three which
bringeth salvation. They see that man musl know and love and du

AND TRUE OBJECT OF WORSHIP. 215
the commandments ; and that he has no true spiritual life, unless
love, wisdom, and use, or charity, faith, and works, dwell together
as one ; that is, unless he do good, from love, and according to truth ;
for otherwise the Lord, who is love itself, wisdom itself, and use
itself, abideth not in him, nor he in the Lord. And it is written,
" If a man abide not in me, he is cast forth as a branch, and is
withered." ( John xv. 6.) And again : " If a man love me, he
will keep my words, and my Father will love him, and we will
come unto him, and make our abode with him." ( xiv. 23.)
" Therefore love is the fulfilling of the law." ( Rom. xui. 10.)
" But without /aj% it is impossible to please God." ( Heb. xi. 6.)
And "faith without works is dead." (James u. 26.) "Whoso
ever therefore heareth these sayings of mine," saith the Lord,
" and 4(>eth them, I will liken him unto a wise man, who built hia
house upon a rock ; and the rain descended, and the floods came,
and the winds blew, and beat upon that house : and it fell not ; for
is was founded upon a rock." ( Matt. vu. 24, 25. )

LECTURE IX.

THE GLORIFICATION OF THE SON OF MAN, INVOLVING THE TRUE DOC
TRINE OF THE ATONEMENT AND OF REGENERATION.

" Now ia the Son of Man glorified, and God is glorified in him." — John xiii. 31.
In the preceding lecture, I explained the doctrine of the divine
Trinity as taught in the writings of the New Church, and showed
its perfect agreement with both reason and Scripture. I also stated
that, according to these writings, the Lord Jesus Christ is the
person of Jehovah manifest in the flesh : that is, that the Divine
Being became clothed with a natural human form, and thus ex
hibited Himself personally in this natural world, for the purpose
of redeeming and saving mankind : which doctrine was also shown
to be in accordance with the teachings of Scripture.
The Word of God, therefore, rightly understood, agrees entirely
with what the writings of the New Church teach upon this subject,
viz : that God is one in essence and in person, and that the Lord
Jesus Christ is that God : — that in his Divine Person dwells all
the fullness of the Godhead, or the whole of the divine Trinity,
which, in the Scripture, is called Father, Son and Holy Spirit.
Consequently He is the only God of heaven and earth, and there
fore the only proper Object of reUgious worship. For if, ( as most
Christians profess to believe,) the Lord Jesus Christ be really a
divine person, and there be any other divine person whom it is
proper to worship, then certainly there must be more than one
God — a doctrine alike contrary to reason and Holy Scripture.
It was stated in the last lecture, that by the Father is denoted
the Lord as to his essential divinity, or the Divine Love ; by the
Son, the Lord as to his Divine Humanity, or the Word, which is
Divine Truth : and by the Holy Spirit, the Lord as to his divine
power or operative energy, which proceeds from the union of the
Divine with the Human, or from the glorified Person of the Re
deemer and Regenerator. It was also stated in that lecture, that
this trinity in Jesus Christ has its corresponding image and like
ness in man, which are the soul, body, and resultina; sphere of Ufe
(216) ^ ^

AND REGENERATION. 217
and action — or will, understanding, and their proceeding opera
tion. While, therefore, there is an infinite difference between the
Lord and man, there is yet such a complete image of the one
in the other, that we may obtain a distinct and intelligible idea of
the Divine Trinity from what we know of its image in man. The
Lord is divine ; man is human. The Lord is self-existent, uncreated,
and infinite ; man is dependent, created, and finite. The Lord is
the giver of all things ; man is the receiver. The Lord is life
itself ; man is the recipient of life. The Lord hath an uncreated
and divine soul,* which is the inmost or esse of his Ufe, and is
caUed the Father ; man hath a created and human soul. The
Lord hath a divine body, which is the external or existere of his
Ufe, and is called the Son ; Man hath a human body. The sphere
of life proceeding from the Lord as the spiritual Sun, which sphere
is called the Paraclete or Spirit of truth, is holy, divine, and in
finite, since nothing can proceed from Him but what partakes of
his own nature, and is Himself ; the sphere of man's life is imper
fect, human, and finite.
According to the doctrines of the New Church, therefore, God
is not a mere abstraction, but a real, living, divine, infinite Person,
in perfect human form ; in whom also dwell, and from whom con
tinually proceed, as light and heat dwell in and proceed from the
natural sun, all truly human principles, and all the creating and
sustaining power in the universe. There are many persons who
do not think of God as existing in any form,j- but who yet profess
* See Swedenborg's treatise concerning the Divine Love and Divine Wis
dom. — n. 14.
-{-"One argument against the divinity of the human nature of Christ, is,
that humanity has a form ; and that it is absurd to consider a human form to
be divine, because form implies limit, boundary, termination; whereas God is
infinite and unbounded, being everywhere equally present. To this we reply,
that if we cannot attribute form to God, because it implies limit ; so neither
can we, for the same reason, attribute anything to Him, or frame any con
ception of his nature. For all the ideas we can entertain of Him neces
sarily imply limit, inasmuch as the ideas themselves are limited, being tho.se
of a limited, finited creature ; yet we do not, for that reason, cease to con
sider certain perfections as belonging to the divine nature. None but an in
finite being can have infinite, and therefore adequate, ideas of himself; all
finite ideas, however exalted, must have form, limit, and boundary, as truly
80 as the senses or sensations of the body. The objection, therefore, derived
from the idea of form, is as applicable to all intellectual ideas, however ab
stracted, as it is to sensational impressions. Let any ideas of God entertained
bv a creature, however intellectual, however abstracted, nay, however angelic
19

218 THE ATONEMENT,
to beUeve in the strict personality of the Deity. But such persons
do certainly deceive themselves ; for a real belief in the personal
ity of God, involves an idea of Him as existing in a human form ;
and without such an idea, the mind does not rest upon nor con
template any person, and we are really in the denial of the strict
personality of God, however we may profess to believe in it. To
regard love, truth, beauty, power, (fee, as together constituting
God, and as being everywhere diffused throughout the universe, yet
nowhere centering in a Uving, human form, from which they con
tinually proceed, is to make the divine Being a dead abstraction,
or some interior and subtle principle of nature — which is virtually
to deny that God hath any personal existence.
No : Because we are taught that "God is a Spirit," it by no
means follows that He does not exist in a human form, any more
than it follows, as a just conclusion, that man no longer exists in a
human form, after he is divested of his material body, and has
become an inhabitant of the spiritual world.* The natural sun is
self-luminous ; and for this reason it is essentially different from
all the planets, which are opaque, and which receive from him
their light and heat. But because the sun is self-luminous, it does
not follow that it is not a body ; or, because his light and heat are
diffused everywhere throughout the solar system, it does not fol
low that there is no central source whence they emanate ; nor that
the sun is not a body even more substantial than any earth in the
universe. And as we cannot conceive of light and heat, diffused
as they now are, and in active operation, without a luminous body
from which they continually proceed, no more can we conceive of
truth and love, diffused as living principles, without their proceed
ing from a living, self-existent, intelligent and loving Person as
their eternal source.
or splritural, be embodied ; and that embodiment will as certainly present a
definite limitation, as any object- presented to the senses. The objection,
therefore, derived from the idea of form. If allowed, would tend to deprive us
of entertaining any idea of the Deity whatever ; for the only other idea we
could entertain is that which is formless ; hence indefinite, indeterminate,
chaotic, confused ; which is virtually no idea, because it has no form ; and that
which has no form, has no quality; and that which has neither form nor quaUty
is a nonentity." — Clissold's End of the Church, p. 393.
»It Is generally the case that those who are not willing to think that God ex
ists in the human form, do not think of man as In the human form after death •
nor. Indeed, as having any form until he shall have resumed his material body
It would be well for such persons to consider whether they do not In heart
deny the very existence of God, and the reality of the spiritual world.

AND REGENERATION. 219
The difference between the sun and the planets in respect to this
attribute of self-illumination, affords a good illustration of the
difference between God and man. The sun of itself is luminous,
the planets are opaque ; so God of Himself is luminous, and men are
opaque. The sun from itself continually emits light and heat, and
the planets receive them ; so God from Himself emits wisdom and
love, and men receive them. Yet the sun is in a spherical form, as
well as the planets ; so God is in the human form, as well as man .
Hence also it may be seen why the earth corresponds to the
Church, or to any man who is a Church in the smallest form, since
the sun corresponds to the Lord, j-
Having explained the New doctrine of the Trmity, I come next
to consider the doctrine, as taught by Swedenborg, concerning the
glorification of the Lord's Humanity, or that union of the Divir.o
with the Human which is properly signified by the Atonement.
But before proceeding to do this, it may be expedient briefly to
notice the Old and commonly received doctrine of the Atonement.
We shall then be able to judge whether the Old or the New doc
trine upon this subject, be the offspring of human contrivance.
It was stated in the last lecture, that, inasmuch as the great
central doctrine of the Christian reUgion — the doctrine concerning
the Divine Trinity, which has been corrupted into a trinity of per
sons — is false, therefore all the other leading doctrines of the
Christian Church must Ukewise be false. The most prominent,
and at the same time the most captivating and ruinous falsity,
which is the legitimate offspring of the Old doctrine of the tri-per
sonality of God, is that concerning the Atonement, as commonly
held and taught at the present day. This doctrine, I am aware,
has been differently understood and explained in the Church at
different times, and by different individuals at the same time.
And, notwithstanding the supreme importance, which is properly
enough attached to a right understanding of it, probably very few
f " That the Lord appears as a sun in heaven," says Swedenborg, " is evi
dent from His transfiguration before Peter, James and John, that His face
shone as ihe sun. (Matt, xxvii. 2.) The Lord was seen thus by those disci
ples, when they were withdrawn from the body, and in the light of heaven.
Hence it was that the ancients, with whom the Church was representative,
turned the face, when they were In divine worship, to the sun in the east ;
from this it is, that they gave to temples an aspect towards the east." — (Heaven
tnd tiell,r\. 119.)

220 THE ATONEMENT,
could be found at the present time among Trinitarians of the Old
Church, who would explain this doctrine precisely alike. However
that may be, we can easily obtain from the confessions of faith and
other authorized publications of that Church, a statement of the
doctrine as it is generally received and taught. We find a sum
mary statement of it in Buck's Theological Dictionary, under the
article Atonement, drawn from eminent Trinitarian writers upon
this subject, and which may, therefore, be considered as embody
ing the generally received view.
" The Atonement," say these writers, "is the satisfying divine jus
tice by Jesus Christ giving himself a ransom for us, undergoing the
penalty due to our sins, and thereby releasing us from that punishment
which God might justly inflict upon us. All mankind having broken
the law, God in his infinite wisdom did not think fit to pardon sinful
man without some compensation for his broken law. For if the great
Ruler of the world had pardoned the sins of men without any satis
faction, then his laws might have seemed not worth the vindicating.
" God had a mind to make a very illustrious display both of his jus
tice and of,his grace among mankind ; on these accounts He could not
pardon sin without a satisfaction.
" Because God intended to make a full display of the terrors of His
justice, and His divine resentment for the violation of His law, there
fore He appointed His own Son to satisfy for the breach of it hy be
coming a proper sacrifice of expiation or atonement. The Divine
Being having received such ample satisfaction for sin, by the suffering
of His own Son, can honorably forgive His creature man who was a
transgressor "
But if any one desires to know from more recent authority what
this doctrine is, as held and taught by Christians of the present
day, let him turn to the " Confession of Faith " of the Presbyte
rian Church in .the United States, pubUshed in 1838. He will
there find these words : " Christ, by his obedience and death, did
fully discharge the debt of all those that are thus justified, and did
make a proper, real, and full satisfaction to his Father's justice in
their behalf. He was given by the Father for them, and His obedi
ence and satisfaction accepted in their stead." (p. 65.)
In the same chapter of this work we are told that God justifies
sinners "by imputing the obedience and satisfaction of Christ unto
them " (§ 1.); and that " Faith thus receiving and resting on Christ
and his righteousness, is the alone instrument of justification."
(§2.) In other parts of the same work we find mention made ot

AND REGENERATION. 22'
Christ having borne the weight of God's wrath, satisfied his justice
procured his favor, purchased reconciliation, (fee. (See p. 44, 161,
168.) In the Catechism (No. 2) of the Methodist Episcopal Church
published in 1839, it is stated (p. 14,) that "Christ, by means of
his sufferings and death, offered a full satisfaction and atonement
to Divine Justice, for the sins of the whole world." And immedi
ately after, it is added by way of explanation, that, ' ' because He
was perfectly righteous, there was an infinite value and merit in
his death, which, being undergone for our sakes and iji our stead,
Almighty God exercises his mercy in the forgiveness of sins, con
sistently with his justice and holiness."
Such is the commonly received doctrine of a vicarious atonement,
as given in the very language of its advocates. And it will be
found substantially the same as here stated, in the Catechisms,
Creeds, Formularies and Confessions of Faith, of all the prevaiUng
religious sects, who beUeve in the tri-personality of God. Indeed,
this doctrine, as I have already said, is a legitimate offspring of the
tri-personal theory. And according to the language in which it is
set forth by its own advocates, it represents the Father or first per
son in the Trinity, as a stern, inflexible, vindictive God, who is an
gry with the human race on account of their transgressions, and
will by no means forgive them their sins, without a full equivalent
or satisfaction for his violated law. And it represents the Son or
second person in the Trinity, as a tender and compassionate God,
who is moved with pity toward the human race ; and in order to
satisfy the Father's demands, and procure his favor, or purchase for
man a release from his vengeance. He comes into the world of his
own free will, and pays the penalty due to the sins of all mankind
by suffering and dying upon the cross. The Father accepts the
ransom, is reconciled toward the human race, and can then "hon
orably forgive his creature man ;" or, as some understand it. He
then imputes to mankind the merit of Christ's sufferings and death,
or feels towards our race as if they themselves had suffered the
merited punishment. It is for this reason that the Atonement is
commonly called by Christian writers vicarious. Christ, they say,
suffered as our vicar or substitute — suffered in our stead — and, by
his own death, paid the penalty which the Father demanded for his
violated law. In this way He satisfied the demands of Divine
Justice, and purchased a pardon for man, or propitiated the Deity,
It is as if a chUd should violate its father's precepts, and the fath-

22i THE ATONEMENT.
er, howerer sorry and penitent the child might be, should refuse to
be reconciled to him, except on the condition that one of his other
innocent children, or some innocent person like himself, would first
suffer the penalty due to such offense.
Verily, this doctrine needs no comment. For every honest man,
who is not willing utterly to renounce his understanding in matters
of rehgion, and accept a blind faith, can hardly fail to perceive that
such a doctrine mu.st be false, the moment he hears it stated. And
those who have confirmed themselves in this commonly received
view of the Atonement, must have done so by first trampling on
their rational faculty ; and, therefore, must have brought their
minds into such a state, as would probably disquaUfy them for see
ing the genuine truth upon the subject, however clearly it might be
presented ; and would lead them to reject the most conclusive argu
ments in support of any other than their own view, whether drawn
from reason or from Scripture. In reference to such persons it is
written in the Word, "Ephraim is joined to his idols; let him
alone." But, irrational as is the prevailing belief concerning the Atone
ment, and equally unscriptural as it must be seen to be when the
truth comes to be well understood, there is yet, perhaps, not a sin
gle doctrine which is more universally prevalent throughout Chris
tendom, and none to which the larger portion of professing Chris
tians cUng with a more inveterate obstinacy. And is not this fact
alone sufficient to indicate the wild disorder into which the human
mind has been thrown upon reUgious subjects, and the utter dark
ness with respect to spiritual things, in which a large proportion of
the Christian Church is immersed ?
But the reason why this doctrine is so dearly loved and so obsti
nately clung to, finds its explanation in the existing state or qual-
itj' of the prevailing Church. For it is of all others, perhaps, the
most acceptable doctrine to the natural man, since it promises him
the pardon of his sins and the happiness of heaven upon such easy
terms. It assures him that the penalty due to his transgressions,
has been paid by the sufferings and death of Christ ; and that he
has only to believe this, and the merit of Christ's righteousness will
be imputed to him. The doctrine bears upon its very face the
marks of its origin. Its every feature proves that it originated in
the gross conceptions of the natural man. The natural man is angry
and unrelenting toward those who offend him ; therefore he imag
ines that God has similar feelings toward his offending children. And

AND REGENERATION. 223
because the natural man is unwilling to forgive those who offend
him, except on condition of receiving some equivalent — a full sat
isfaction, — so he conceives that " God could not forgive his erring
creature man," without receiving an equivalent.
The commonly received doctrine of the Atonement, therefore, is
in perfect agreement with the conceptions of the natural man, who
thinks God to be altogether such an one as himself. No wonder,
therefore, that natural men should be so loath to relinquish their
hold upon this doctrine, and should say, as is often said, " if you
take this away from us, you take away all our religious support —
all of Christianity that we most highly prize."
Thus much concerning the Old doctrine of the Atonement. I
will now endeavor to present the New doctrine on this subject, or
the doctrine concerning the glorification of the Lord's Humanity,
which involves what is believed to be the trae doctrine of the Atone
ment. And here I would premise, that it is not easy to present this
subject in a manner to be readily comprehended by the natural man.
The reason is, because our regeneration is an image of the Lord's
glorification ; and until we have something of this image — until our
natural man has in some measure been brought into an agreement or
oneness with our spiritual man, and we have thus received something
of the Atonement, we cannot expect to understand much about the
glorification of the Lord's Human, or how He brought it at-one
with the Divine.
It must be obvious on reflection, that, if the New Church doc
trine concerning the Divine Trinity, as presented in the last lecture,
be the true doctrine, and the Lord Jesus Christ be the supreme
and only God, uniting in his own Divine Person all the elements
of the Holy Trinity, then the commonly received doctrine of the
Atonement must be false. No one, therefore, can really receive
the New Church doctrine of the Trinity, and, consistently with
such reception, retain his belief in the Old Church doctrine of the
Atonement, which is based entirely upon the idea of three persons
in the Godhead. For when it is admitted that Jesus Christ is the
one and only Divine Person, then there is no first person aside
from Him, to demand satisfaction for his violated law ; none whose
wrath is to be appeased by the sufferings and death of another, or
to whom the penalty due to man's transgressions is to be paid.
Thus we see that the Old doctrine of the Atonement does by no
means consist with the New doctrine of the Trinity, nor with the
supreme divinity of the Lord Jesus Christ.

224 THE ATONEMENT,
According to the doctrines of the New Church, man was origin
ally created in the image and likeness of God. His understanding
was created a form receptive of the Divine Wisdom, and his will a
form receptive of the Divine Love ; and on account of the union
of these two principles in the human mind, there proceeded con
stantly from man a sphere of beneficent life and action, corre
sponding to the Divine Proceeding from the Lord. Man did not
then receive truths from the Lord disjoined from their correspond
ing affections of goodness ; but his will was in perfect agreement
with his understanding ; and thus he was conjoined to the Lord,
because he received each of the elements of the Divine Trinity, or
1. id in himself the conjunction of charity, faith, and good works.
Tills happy state of man is described in the Word by Adam's
situation in the garden of* Eden. But he did not continue in his
primitive state of innocence ; therefore it is said that he was driven
out from Eden — the meaning of which has been explained in a
former lecture. By virtue of the liberty with which he was
endowed, man could turn either to the Lord or to himself. And
by degrees he began to think of his wisdom as his own, and to
pride himself on account of it, and thus to love himself more than
the Lord — to deem himself a god. In this manner his affections
liecame gradually and successively turned away from the One only
Good, and fastened upon himself. His will-principle, from being
the receptacle of the Lord's love, became defiled with the evils of
self-love. Love to the Lord and the neighbor became changed in
his mind into the love of self and the world ; or into a state of
unwilling acknowledgment of any other God than himself, and of
comparative hatred towards the neighbor. There still remained
some light of trath in his understanding ; but it was not, as origin
ally, united to the love of goodness in his will, for he no longer
loved to do as the truth required ; and thus his will and his under
standing became separated. And the more man indulged his
pride and love of self, the more did his mind become filled with
evils and falsities, and the farther did he remove himself from his
original, happy state of conjunction with the Lord : imtil the whole
human race, or the Lord's church on earth, with the exception of
" a very small remnant," (Is. i. 9.) became what is described in
these words of the prophet : "Ah sinful nation, a people laden
with iniquity, a seed of evil-doers, children that are corrupters !
They have forsaken the Lord, they have provoked the Holy One
of Israel unto anger, they have gone away backward From the

AND REGENERATION. 22.'»
«ole of the foot even unto the head there is no soundness in it ;
but wounds and bruises and putrefying sores." (Is. i. 4, 6.)
Yet the Lord did not forsake the human race in this their
wounded, braised, and putrefied state ; but still pursued them with
his saving love, even into that pit of degradation where they had
fallen. But because men had changed the divine love into hatred
in their own minds, therefore the Lord appeared to them as if He
were angry ; and, agreeably to this appearance, it is often so said
in the literal sense of the Word. This appearance was corre
spondent with man's state. But " In all their affliction He was
afflicted, and the angel of his presence saved them : in his love
and in his pity He redeemed them." (Is. Ixv. 9.) He came into
this natural world in a bodily form — clothed Himself with the
natural humanity — defiled, borne down? and oppressed with evils
of aU kinds as that humanity was — and by degrees purified it
from all its defilements, and filled every region of it with his own
Divinity. Thus He glorified, or made that humanity Divine. He
came as the Word — as Truth Divine, or the Son, and, by a
series of temptation combats. He successively united that Truth
with Love Divine or the Father, in the assumed humanity ; so that
He might thenceforward be able to unite truth in the understand
ing with love in the will, in the minds of all men who will permit
Him to do so ; and in this way, gradually lead mankind back to
their original happy state of conjunction with Himself, which is
heavenly and eternal life. (See John vi. 54, 56.)
Therefore, the end for which the Lord assumed and glorified the
Human, was to bring man into a state of reunion with his Maker ;
to bring his will at-one with the Lord's will, and his understanding
at-one with the Lord's understanding, or the Divine Truth, and
thus restore to human minds their original but lost harmony.
This at-one-ment of man and God, or of the human and the Divine,
was perfectly effected in the Lord's Glorified Human ; and the
image of it exists in every one's mind, just in the degree that he
receives, the principles of the Divine Humanity, or the principles of
good and truth in their divine union.
Before proceeding further with our remarks, let us try to ascer
tain the true Scripture meaning of the word atonement. We find
this word used but once in the New Testament (Rom. v. 1 1 ) ; and
those who will take the trouble to consult Calmet's Dictionary on
the subject, will find it was originally syllabled and pronounced at-
one-ment ; and signified being at one, or being brought at one, i. e.,

226 THE ATONEMENT
into agreement. And this we find to be the true meaning of the
original Greek word xa.'taVKar/vi ( catallagi, ) which, in its primitive
sense, signifies a change; and in its derivative sense, a reconcilia
tion, a pacification. ( See Schleusner's Greek and Latin Lexicon.)
Indeed, the same word is always translateA. reconciliation instead of
atonement, wherever it occurs in the New Testament, except in the
single instance above referred to : and it is found either in its
primitive and simple, or in its derivitive and compound form, not
less than thirteen times ; and it always means the restoration of
peace and union between minds that have been at variance — an
at-one-ment. Such is the true signification of the word atonement.
And this agrees perfectly with what we are taught in the wri
tings of the New Church upon this subject. According to these
writings, the Atonement'means the bringing at one of the Divinity
and the Humanity, which was effected when the Lord came into
the world and glorified the Human. . And the design of this Atone
ment was, to effect a reconciliation between God and man ; to bring
the human mind, which had become alienated from God, into an
agreement, or at-one again, with the Divine Mind. But inasmuch
as the separation between God and man, or between the Divine
and the human mind, had been effected, not through any change
in God ( for He is unchangeable ), but through a change that had
taken place in man since his creation, therefore, it was man who
needed to be brought back, or reconciled to God, and not God who
needed to be reconciled to man. Accordingly the doctrines of the
New Church teach, that the object of the Atonement was, not to
appease God's wrath, or purchase his favor, or produce any
change in the Divine Mind, but to effect such a change in human
minds as to render them receptive of the divine principles which
proceed from the Lord, and thus to reconcile or bring man at-one
again with God.
And this we shall find to be in perfect agreement with what the
apostles teach in relation to this subject. In Paul's second letter
to the Corinthian Church, we read : " And all things are of God,
who hath reconciled us to himself by Jesus Christ, and hath given
to us the ministry of reconciliation ; to wit, that God was in Christ
reconciling the world unto himself [ not himself unto the world ] —
and hath committed unto us the Word of reconciliation." ( 2 Cor.
V. 18, 19.) And in the next verse he says, "We pray you in
Christ's stead be ye reconciled to God." And the same apostle, in
his letter to the Ephesians, speaking of Christ Jesus making " in

AND REGENERATION. 227
himself of twain one new man, so making peace," adds : " And
that He might reconcile both [ Jews and Gentiles ] unto God in
one body by the cross, having slain the enmity thereby." ( ii.
15, 16.)
Now in all these instances, and others which might be adduced,
we observe that the apostle speaks as if the advent, sufferings, and
death of Jesus Christ, were intended to reconcile the Divine and
the human mind, or to bring them at one, not by effecting any
change in God, but a change in man. He tells us that God was
in Christ reconciling the world unto himself. And the Greek word
which is translated reconciling, reconciliation, (fee, in the passages
just quoted, is in every instance the same as that which is trans
lated atonemsnt in Romans v. 11.
Let us consider here for a moment whether there was any ne
cessity, which can be rationally comprehended, for the Lord to
come upon the earth in a natural human form. And if we reflect
upon the state of the Church at that time, even human reason may
perceive that there was this necessity. The minds of the Jewish
people, who were the depositories of God's Word, had become so
perverted through falses of doctrine and evils of life, that they
could not be instructed in spiritual things which pertain to heavenly
life, either by immediate influx from the Divine, or mediately
through the Word, or in any other way. Their minds were not
in a state of heavenly order, but in a state of infernal disorder ;
and whatever flowed into them from heaven, was of course inverted
or tui-ned into its opposite, just as warm water, falling upon a sheet
of ice, is immediately congealed. How differently do different
bodies upon earth, according to their form, receive and reflect the
rays of the sun ! So it is with man in respect to ti-uth. The
purest truths receive a complexion from the character of the minds
into which they fall. Let spiritual traths be presented to a carnal-
minded man, and straightway they are materiaUzed. The mind
that receives them must first change them into a form accommo
dated, to its state of reception. And if the mind be not in a
heavenly, but in an infernal state, then truth, on passing into it, is
immediately changed into falsity. To the carnal and impure mind,
the pure spiritual traths of the New Jerusalem appear false and im
pure ; and, in the form in which such a mind apprehends them, they
are so. " The natural man receiveth not the things of the Spirit of
God : for they are foolishness unto Him : neither can he know
them, because they are spiritually discerned." ( 1 Cor. ii. 14.)

228 THE ATONEMENT,
Now the Jews were eminently a carnal-minded people ; and
such was their state before the Lord's advent, that, whether
He imparted truth to them by an immediate influx into their minds,
or through the medium of his Word which they possessed, or in
any other way, they would either not understand, or they would
pervert and falsify it. Thus they were taught to worship Jehovah
as the only living and trae God, and did worship Him with their
lips : but in their minds the Being whom they served was very dif
ferent from the true God — nay, was quite the opposite. For, ac
cording to their understanding of Him, He was selfish, partial, vin
dictive, and altogether such an one as themselves. Indeed the
minds of all men were then so immersed in the sphere of hell, that
the light of heaven could not enter. For the Church is the king
dom of heaven upon earth ; and in the degree that the Church is
consummated, this kingdom departs from human minds, and hell
flows in and establishes its empire there. Previous to the Lord's
advent, the kingdom of hell had become so powerful upon the
earth, that evil spirits infested not only the minds, but even the
bodies of men. ( See Matt. iv. 24 ; Luke iv. 41.)
Swedenborg says :
" Before the coming of the Lord, the hells had risen to such a hight
that they began to infest the very angels of heaven, and likewise every
man coming into the world and going out of the world. The reason
that the hells had risen to such a hight, was, because the Church was
utterly devastated ; and the men of the world, from idolatries, were in
mere falses and evils, and the hells are from men ; thence it was, that,
unless the Lord had come into the . world, no man could have been
saved."— (i>. L. n. 33.)
Now since man, in this state of bondage to evil spirits, could not
receive instruction immediately from the Lord, nor mediately
through the Word, without falsifying and thus wresting it to his
own destruction, it was necessary that Infinite Wisdom should em
ploy some new means of gaining access to the human mind, in or
der to redeem and save men from hell. Before the Lord could re
deem and save men from their fallen state, it was necessary that
He should descend to them in that state. Before He could teach
them how to remove their evils in any form that they could under
stand, and before He could impart to men the power of his truth
and love with any saving efficacy, it was necessary that He shoidd
unite himself to humanity in some sush manner, that -He could, sen-
whly perceive all its wants, weaknesses,-erri<rs amd-polltttions ; and.

AND REGENERATION. 229
by means of his own divine wisdom and power, deliver it from its
infernal bondage. In other words, it was necessary that He should
assume humanity with all its evil loves and false persuasions, and
thus, in respect to that humanity, put himself in every possible
state that man ever has been or ever can be in ; so that, having
once met and subdued, in his own assumed human, every infernal
principle that ever did or ever can flow from heU, He might be in
the power of forever imparting to all who desire it, the precise in
struction in heavenly things which they need, and the precise mea
sure of power which is requisite to remove their evils, and to give
them the dominion over hell.
This commends itself to the rationality of man ; and this the
Almighty did. He descended into nature in a bodily form, by first
entering into and animating the rudiment of a human being, agree
ably to the angel's announcement to Mary : " The H0I3' Spirit shaU
come upon thee, and the power of the Most High shall overshadow
thee : therefore also that Holy thing which shall be born of thee,
shall be called the Son of God." His being born of a woman was
strictly according to his own divine order ; for it was according to
that order which He observes in bringing all men into the world.
From the mother He derived his material body, together with all
the hereditary tendencies to evil which appertain to fallen hu
manity. His inmost soul was Jehovah God.
" That the Lord" says Swedenborg, " had a Divine and a Human,
the Divine from Jehovah as Father, and the Human from the virgin
Mary, is known. Thence it is that He was God and man, and thus
He had a divine essence and a human nature, the divine essence from
the Father, and the human nature from the mother : and thence He
was equal to the Father as to the Divine, and less than the Father as
to the Human. He put off the Human taken from the mother, which
in itself was like the human of another man, and thus material, and
put on a Human from the Father, which in itself was like his Divine,
and thus substantial, from which the Human also was made Divine."
—D. L. n. 35.
And when the Lord, through his own divine power and wisdom,
had fully glorified the assumed Humanity, that is, had purged it
of all its imperfections and impurities, and at the same time filled
successively every region of it with the essential Divinity, then the
Human was brought at-one with the Divine. Then the Son was
glorified in the Father and the Father in the Son ; agreeably to the
words which Jesus spake just before his crucifixion : " Father, the
hour is come : glorify thy Son, that thy Son also may glorify thee :

2,^0 THE ATONEMENT,
as thou hast given Him power over all flesh, that H? should give
eternal Ufe to as many as thou hast given Him. I have glorified
thee on the earth : I have finished the work which thou gavestme
to do. And now, O Father, glorify thou me with thine own self,
with the glory which I had with thee before the world was. All
mine are thine, and thine are mme ; and I am glorified in them."
(John xvu. 1, 2, 4, 6, 10.) Again: "Jesus said, now is the Son
of Man glorified, and God is glorified in Him. If God be glorified
in Him, God shall also glorify Him in himself, and shall straight
way glorify Him." (xui. 31, 32.) Then He was able to shed
down upon the souls of all men, in a manner and degree that He
could not before, that Holy influence which is called the Comforter
or Paraclete, and which He promised to send from the Father.
(John XV. 26.) Swedenborg reveals this heavenly arcanum in the
following language :
" The Lord came into the world, and assumed the human, that He
might put himself into the power of subjugating the hells, and of re
ducing all things to order as well in the heavens as in the earths.
This Human He superinduced upon his former Human. The Human
which he superinduced in the world, was like the human of a man in
the world ; yet both were divine, and, therefore, infinitely transcend
ing the finite human of angels and men. And because He fully glo
rified the natural Human even to its ultimates, therefore He rose again
with the whole body, different from any man. By the assumption of
this human He invested Himself with divine omnipotence, not only to
subjugate the hells and reduce the heavens to order, but also to hold
the hells in a state of subjugation to eternity, and to save mankind.
This power is meant by his sitting at the right hand of the power and
might of God. Since the Lord, by the assumption of the natural Hu
man, made Himself divine Truth in ultimates, therefore He is called
the Word ; and it is said that the Word was made flesh. Divine truth
in ultimates is the Word in the literal sense : this He made Himself,
by fulfilling all things of the Word concerning Himself in Moses and
the Prophets. Every man is his own good and his own truth ; and a
man is a man from no other ground ; but the Lord, by the assumption
of the natural Human, is divine good and divine truth itself : or, what
is the same. He is divine love and divine wisdom itself, as well in first
principles as in ultimates. Hence it is, that in the angelic heavens
He appears as a sun, after his coming into the world with stronger ef
fulgence and in greater splendor, than before his coming." — D. L. W.
n. 221. From this we may understand what is signified by these words
in the prophecy of Isaiah, where, speaking of the time of the

AND REGENERATION. 231
Lord's advent, it is said: "Moreover the light of the moon shall
be as the light of the sun, and the light of the sun shaU be seven
fold, as the Ught of seven days, in the day that the Lord bindeth
up the breach of his people, and healeth the stroke of their
wound." (xxx. 26.) We may also learn from what is here said,
what is meant by the Son of Man sitting at the right hand of God,
which is so often mentioned in the New Testament. (See Mark
xiv. 62, xvi. 19, Matt. xxvi. 64, Luke xxii. 69, Heb. i. 3.)
The precise meaning of such texts has not hitherto been under
stood in the Church, and could not be understood before the
internal sense of the Word was revealed. It appears as if two
distinct persons were spoken of, one seated at the right hand of
the other. But this is only the Uteral or apparent, not the spiritual
and tru.e meaning. The internal sense shows us what these pas
sages really signify.
We know that the energies of the human body are determined
in an eminent degree to the right hand. The right hand is the
grand instrument of man's power — the instrument with which he
operates, and performs uses in the natural world. It therefore
corresponds to the power of truth from love, because it is this
which gives man spiritual power. Trath from love is the instru
ment wherewith man operates spiritually — the instrument with
which he fights against evil spirits, and performs spiritual uses.
And because all truth is of God, therefore the right hand- of God
signifies all the power of all truth proceeding and operating from
Divine Love ; or Omnipotence and Omniscience. That the words
have this meaning is manifest from mahy passages where they
occur. Thus in Psalms, " The right hand of Jehovah is exalted ;
the right hand of Jehovah doeth valiantly." (cxviu. 16.) The
Lord, by means of divine truth, is valiant against our spiritual
enemies, when that trath is exalted into the will, or united to the
good of love in our minds. Again : " 0 God, thy right hand is
full of justice." (Ps. xlviu. 10.) All the operations of God are
just, because they are all from love, and according to truth ; thus
his "right hand is full of justice." Again: "Jehovah said unto
my Lord, Sit thou at my right hand, until I make thine enemies
thy footstool." (Ps. ex. 1.)
" That these things," says Swedenborg, " are said concerning the
Lord is well known, and thereby is described the combat of the Lord
in the world against the hells, and the subjugation of them, which was
'effected from Divine Good by Divine Truth. The right hand there

?32 THE ATONEMENT,
signifies Divine Truth ; wherefore it is said, ' Sit thou at my right
hand, until I make thine enemies thy footstool.' By enemies are sig
nified the hells, and by making them the Lord's footstool, is signified
his complete subjugation of them." — Ap. Ex. n. 298.
But it is needless to multiply quotations from the Word in con
firmation of the spiritual meaning of God's right hand. To sit sig
nifies, in the language of correspondence, to teach and to judge
according to truth. Wherefore, by the Son's sitting at the right
hand of power, and at the right hand of God, is denoted the exalt
ation of the Lord's Human to a state of omnipotence and omnis
cience, thus to a state of oneness with the Divine — endued with
all wisdom to judge, and to instruct men in the way of eternal life,
and with all power over the evils which infest humanity. In other
words, we are here taught that the Lord's Human was made
Divine, and is now the medium through which Jehovah God im
parts all regenerating and saving influences, and the instrument
whereby He produces all spiritual operations in heaven and on
earth ; just as the right hand of man is the medium or instrument
through which the mind puts forth its energies, and produces
effects in the natural world. Hence it is with reference to his
Glorified or Divine Humanity, that the Lord, after his resurrec
tion, says, "All power is given unto me in heaven and on earth."
(Matt, xxviii. 18.) All power is omnipotence.
I have said, that, according to the doctrines of the New Church,
the Lord came into the world as Divine Truth. And this agrees
with what is recorded in the gospel of John, where it is said that
THE Word, which "was the true Light that lighteth every man
coming into the world " — which was in the beginning with God
and is God — " was made flesh and dwelt among us ; and we
beheld his glory, the glory as of the only-begotten of the Father,
full of grace and truth." (i. 14.) That the Word here signifies
the Lord as to the principle of Divine Truth, is evident from its
being called " the True Light which lighteth every man." And
it may be said that this divine principle was in the beginning with
God, and is God, as truly as it may be said that light was in the
beginning with the sun, and that the sun is the light of this natural
world. That Jehovah came into the world as Divine Trath, is evident
also from other passages ; as where Jesus saith, "I am the Light
of the world." (John ix. 6.) Again: " I am come a Light into
the world, that whosoever believeth on me should not abide in

AND REGENERATION. 233
darkness." (xii. 46.) Again: "I am the Way and the Truth
and the Life," (xiv. 6.) By the Light in these texts is evi
dently meant the Lord as to Divine Truth. He " came a Light
into the world;" therefore He came as the Divine Truth ; and yet
He did not separate this from the Divine Good. Swedenborg says :
" The reason why Jehovah God descended as the Divine Truth, was,
that He might do the work of redemption ; and redemption was the
subjugation of the hells, the establishment of order in the heavens,
and, after this, the institution of a Church. The Divine Good is not
competent to effect those things, but the Divine Truth from the Divine
Good : the Divine Good, considered in itself, is as the round hilt of a
sword, or as blunt wood, or as a naked bow ; but the Divine Truth
from the Divine Good is as a sharp sword, and as wood in the form of
a spear, and as a bow with arrows, which are serviceable against an
enemy. By swords, spears, and bows, in the spiritual sense of the
Word, also are meant truths fighting : nor could the falses and
evils in which the hells were and perpetually are, be attacked, con
quered, and subjugated, otherwise than by the Divine Truth from the
Word ; nor could the new heaven, which also was then made, be
founded, formed, and arranged in order, by any other means ; nor could
the New Church upon earth be instituted by any other means. More
over, all the strength, all the virtue, and all the power of God, is of
the Divine Truth from the Divine Good. This was the reason why
Jehovah God descended as Divine Truth, which is the Word ; there
fore it is said in David, Gird thy sword upon thy thigh, O MiijHXT, and
in thy honor ascend ; ride dpok the Word of Truth ; thy right hand
will teach thee wonderful things ; thine arrows are sharp ; thine enemies
shall fall under thee." (Psalm xiv. 4, 5, 6.) These words are concern
ing the Lord, and concerning His combats with the hells, and con
cerning his victories over them.
" That God, although He descended as the Divine Truth, still did
not separate the Divine Good, is evident from the conception, concern
ing which it is read, that The virtue of the Most High overshadowed
Mary. (Luke i. 35) ; and by the virtue of the Most High, is meant
the Divine Good. The same is evident from the passages, where
He says that the Father is in him, and He in the Father ; that all
things of the Father are his ; and that the Father and He are one ;
besides many other things ; by the Father is meant the Divine Good."
T. C. R. 86, '8.
Perhaps if we duly consider the purpose of the Lord's advent,
we may be able rationally to comprehend why He came as the
Divine Truth. Although by his coming He effected a judgment
upon the Jewish Church, yet it was from pure love and mercy
20

234 the atonement,
to mankind that He came. He came not to condemn the world,
but to save the world. ( John iii. 17.) He came to resist, over
come, and remove all the infernal influences that infested humanity,
and to make his Human Divine ; so that, by means of his Glori
fied Human, He might be able to resist and subdue evils to aU
eternity in the minds of those who look to Him with faith, and in a
spirit of willing co-operation. In the language of Swedenborg :
" The Lord came into the world, that He might reduce all things in
the heavens and thence in the earth to order ; and this was done by
combats against the hells, which then infested every man coming into
the world and going out of it ; arid hereby He became righteous
ness and saved mankind, who, without that, could not have been saved,
as is foretold in many passages in the Prophets." — D. L. n. 14.
Now what does a good and wise father do when his children are
rebelUous, and he wishes to deliver them from this unhappy state ?
He chides and corrects them in such a manner as the trath in his
understanding may dictate. He does not approach them with ten
der caresses, but as a law-giver, judge, and corrector. And al
though He does this from purest love to his children. He appears
to them meanwhile, not in the character of an affectionate and lov
ing father, but in the severe character of truth, judging and chas
tising. Nevertheless the truth according to which He acts, or in
the character of which He appears to the children, is not separated
from parental love, but proceeds from it and is perfectly united
with it in the person of the father ; and when the children are
grown wiser and better they will be able to see that it is so.
This may aid us in understanding why our Father in the heavens
manifested Himself to His children as the Son, or the Divine Truth.
He could not be brought forth to view in any other way, nor ap
proach them in any other character, because of the rebellious state
of His children. -Yet, as the Divine Truth, He was not separated from
the Divine Love, except in appearance. In reality the Son and the
Father were ever united in one person, as truth and goodness are unit
ed in one mind. And the more our minds are imbued with the wisdom
which is from above, the more clearly shall we perceive that the
Divine Truth exploring, judging, and combatting ( in which char
acter the Lord came into the world), was the truest possible mani
festation of the Divine Love. Thus the Father is manifest in the
Son. As it is written, "The only begotten Son which is in the bosom
of the Father, He hath brought Him forth to view." (John i. 18.)
Moreover the coming of the Lord into this natural world as the

AND REGENERATION. 236
Divine Truth, represented his spiritual advent to the Church, and
to every mind that receives Him spiritually ; for his birth in
time and nature, corresponds perfectly to his spiritual birth in the
minds of men. He always comes to us in the first instance, as the
Truth exploring, judging, and fighting against our evils. The be
ginning "of every spiritual creation in man, is described in these
words : " God said. Let there be light, and there was light." Truth
is the form in which the Divine Love ever first manifests itself
to our minds, " convincing us of sin, of righteousness, and of
judgment ;" just as affections must embody themselves in thoughts,
before they can manifestly appear. When the truth first has birth
in our minds, it appears as a tyrannical master, that wishes to rule
us with a rod of iron. It causes us much trouble by revealing and
judging our evil inclinations ; and appears to us by no means
lovely, or from love, but harsh and severe. Nevertheless the Di
vine Love is in it : the Father is in the Son, though we do not see
Him. The Divine Truth in our understanding, by virtue of the
Divine Love that dwells in it, is perpetually struggling against the
evil affections which appertain to our natural will. And when our
evil loves are overcome and removed by means of the truth, then
the opposite heavenly loves enter and have place in the will, and
the union of love and truth, or of Father and Son, which has al
ways existed in the Divine Being, becomes manifest to our minds.
Then in our minds the Father is glorified in the Son, and we un
derstand the meaning of these words, " No man cometh unto the
Father but by me" ( John xiv. 6. ) ; for we see that there is
no other way of subduing our evil inclinations, and thus coming
into a state of genuine love, but by means of the truth : — ¦ no
way of coming unto the Father but by the Son. But previous to our
regeneration the truth in our minds is in subjection to our natural
evil loves. Thus the Son, or Divine Truth, in us, is in a state of
humiliation, yet ever struggling against our evils — praying, as it
were, for a manifest union with the Father. And this leads us to
speak of the two states, which, according to the doctrines of the
New Church, the Lord had while in the world ; the one a state of
humiliation, and the other a state of glorification. Swedenborg says:
" Now because the Lord had from the beginning a human from
the mother, and successively put off this, therefore, while He was
in the world. He had two states, which are called the state of hu
miliation or exinanition, and the state of glorification or union with
the Divine, which is called the Father. The state of humiliation

2.?6 THE ATONEMENT,
was at the time and in the degree that He was in the human from the
mother ; and the state of glorification, at the time and in the de
gree that He was in the Human from the Father. In the state of
humiliation He prayed to the Father, as to one different from Him
self ; but in the state of glorification He spoke with the Father as
with Himself. In this state He said that the Father was in Him,
and He in the Father, and that the Father and He were one; but
in the state of humiliation He underwent temptations and suffered
the cross, and prayed that the Father might not forsake Him ; for
the Divine could not be tempted, and still less suffer the cross.
From these things now it is manifest, that by temptations, and continual
victories then, and by the passion of the cross, which was the last of
the temptations. He fully conquered the hells, and fully glorified the
Human."— fl. L. n. 35.
We know that there has been much controversy among Christians
respecting what has been called the double nature of Jesus Christ.
Unitarians have objected to the doctrine commonly held upon this
subject, as being absurd and impossible ; affirming that it would
thence of necessity follow, that the Lord must have had two souls, a
double consciousness, (fee. But the doctrines of the New Church ex
plain this difficulty in a manner perfectly satisfactory. They teach,
• that, as man was originally created after the image and Ukeness of
God, so he is now re-created, or regenerated, after the image and like
ness of the Lord's Glorification. Now how is the case with man
while becoming regenerated? He has two states, one of the internal
or spiritual man, which perceives the truth, loves it, and wills to obey
it ; and the other of the external or natural man, which wills to
gratify the cravings of self-love, and so to violate the truth. And
the man, at different times during his regeneration, is in each of
these states. Sometimes he is let into an elevated state, or the
state of the spiritual man. His evils are then all quiescent ; he
loves nothing but what is good and tr,ue, and appears, as to his in
ternal quaUty, to dwell only with the angels — to be fully regener
ated. And in that state he is regenerate, for it is a state of the
spiritual man when he is withdrawn from externals. At other times
he is let into 'the evil state of the natural man. The sweet influences
of the angels then appear to be withdrawn from him, and he is
beset on all sides with infernal spirits; he seems to have no love
but what is evil. Sometimes also the man perceives in himself
these two states at one and the same time. It is as if he had two
distinct wills, one the will to do good, and the other the will to do eviL
These two states, indicating as it were two minds, are mentioned

AND REGENERATION. 237
by the Apostle, and described by him in these words : " I find then
a law, that when I would do good, evil is present with me. For I
delight in the law of God after the inward man : but I see another
law in my members, warring against the law of my mind, anu
bringing me into captivity to the law of sin." ( Bom. vu. 21, 22,
23.) In another place Paul says, " For the flesh lusteth against
the' spirit, and the spirit against the flesh ; and these are contrary
the one to the other." ( Gal. v. 17.) Now that the Apostle does
not here mean by the flesh man's material body, but the external or
natural mind, in contradistinction to what he calls " the inward
man," is manifest from some of the things which he afterward
mentions as "the works of the flesh;" such as hatreds, emula
tions, wrath, strife, envyings, (fee; all of which proceed, not from the
material body, but evidently from the natural or unregenerate mind.
Indeed every one must be conscious of these two states of mind
in himself ; one of the spiritual man, which perceives, loves, and
wills to do what is right ; the other of the natural man which loves
and wills to do the very opposite. And the reason of this is, because
there is a heaven and a hell : and man, while living in this world,
is between the two ; that is, he is so situated as to receive into his
mind an influx of principles from both, and these are exactly op -
posite in their nature ; and in every man who is becoming regener
ated, each is contending for the mastery. Michael and his angels
fight against the dragon ; and the dragon fights and his angels.
( Rev. xu. 7.) Even Unitarians recognize the existence of these
two states or minds in man, as is manifest from their frequently
speaking of our higher and lower nature. They never think of this
language as involving any thing impossible or absurd, but as ex
pressing a universally acknowledged truth ; and yet it seems to in
dicate their belief of a double nature in man. But because of these
two conflicting states or minds, of which a man is conscious within
himself, he is not two persons, nor has he two separate souls or con
sciousnesses.* Now what were these two states in the Lord Jesus, Christ when
* " There are in man," says Swedenborg, "two minds, the one superior
or interior, which is called the spiritual mind, and the other inferior or ex
terior, which is called the natural mind. The natural mind in man is first
opened and cultivated, because this is proximately extant to the world ; the
spiritual mind is opened and cultivated afterward, but only in proportion as
man In life receives the knowledges of truth from the Word, or from doctrine
derived from the Word ; wherefore It is not opened with those who do not
apply those knowledges to life. When the spiritual mind Is opened, tliei! the

238 THE ATONEMENT,
on earth ' This question has already been answered in the abovi
extract from Swedenborg. They were his state of glorification an<j
of humiliation. And to these two states which the Lord had
while in this world, those of man perfectly correspond. The
spiritual, which is at the time and in the degree that man is with
drawn from the loves of self and the world, and is under the influ
ence of heavenly affections, represents the Lord's state of glorifi
cation, which was " at the time and in the degree that He was in
the Human from the Father ;" and the natural, which is at the
time and in the degree that man is let mto his hereditary evils, and
heavenly things are subordinated in his mind, represents the
Lord's state of humiliation, which was " at the time and in the
degree that He was in the Humg,n from the mother." And when
man, by means of truth and power from the Lord, has removed
from his natural will all its perverse and evil inclinations, and has
thus brought his natural man into such a state of agreement or
oneness with the spiritual, that they both will the same things, and
act as it were spontaneously in union, then he has the at-one-ment
in himself; and his state represents that of the Lord when "it
light of heaven flows in through that mind Into the natural mind, and illu
minates it, by virtue whereof this mind becomes spiritual-natural ; for the
spiritual mind then sees in the natural, nearly in the same manner as a man sees
his face in a mirror, and thence it acknowledges those things which agree
with itself ; but when the spiritual mind is not opened, as is the case with
those who do not apply to life the knowledges of good and truth which are in
the Word, then there is still a mind formed inwardly in the natural, but this
mind consists of mere evils and falsities. The reason is, because the spiritual
mind not being opened, the light of heaven is not let in into the natural mind
by the right or direct way, but only through chinks round about, whence
man has the faculty of thinking, or reasoning, and of speaking, and also the
faculty of understanding truths, but still he has not the faculty of loving
them, or of doing them from affection ; for the faculty of loving truths be
cause they are truths, can only be given by the inliux of the light of heaven
through the spiritual mind ; for the light of heaven flowing in through the
spiritual mind is conjoined with the heat of heaven, which is love, and
may be compared to the light of the world in the time of spring; but
the light of heaven flowing only through chinks into the natural princi
ple, is a light separated from the heat of heaven, which is love, and is com
paratively as the light of the world in the time of winter. Hence it may be
evident, that the man in whom the spiritual mind is opened. Is as a garden
and a paradise ; and that he in whom the spiritual mind is not opened, is as
a desert, and as land covered with snow ; inasmuch as the mind makes the
man, for the mind of man consists of understanding and will ; hence it is the
same thing whether we use the expression, mind or man, or whether we say the
spiritual and natural mind, or the spiritual and natural man." (Ap. Ex. n. 406.)

AND REGENERATION. 23!'>
was finished" — when the hells were subjugated — the Human
brought at-one with the Divine : when the Son was glorified with
the Father's own self, " with the glory which He had with Him
before the world was." (John xvii. 6.)
Whoever, therefore, reflects upon the two states which every
man has while undergoing regeneration, and remembers at the
same time that our regeneration is an image of the Lord's glorifi
cation, will readily perceive why the Saviour sometimes prayed
when on earth, and spake of Himself as if He were, as to person,
distinct from and inferior to the Father ; for in his state of humil
iation, when He was in the maternal human, before that human
was glorified. He was separate from, and inferior to the Father, — ¦
only, however, as the natural man is separate from and inferior to
the spiritual man, before they have been brought at-one by regen
eration. According to the doctrines of the New Church, man's regene
ration is an image of the Lord's glorification. And by this is
meant that the Lord overcomes and removes the evils appertaining
to the natural man, in all who really desire it and are willing to
co-operate with Him in this work, after the same manner that He
overcame and removed the hereditary evils from the humanity
which He assumed. He makes our natural man spiritual, in a
manner resembling that whereby He made his own Human Divine.
That this is so, is manifest from his own words to his disciples :
" And Jesus said unto them, Verily I say unto you, that ye lohich
have followed me in the regeneration, when the Son of Man shall
sit upon the throne of his glory, ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel." (Matt. xix. 28.)
" Jesus said unto his disciples. If any man will come after me, let
him deny himself, and take up his cross, and folloio me." (xvi. 24.)
" My sheep hear my voice, and I know them and they follow me ;
and I give unto them eternal Ufe." (John x. 27, 28.) "I am
the Light of the world : he that followeth me shall not walk in
darkness, but shall have the light of life." (viii. 12.) Now from
these and other similar texts, we learn that it is necessary to /o^^oio
the Lord in order to become regenerated, or to receive " the light
of life." And to follow Him, must evidently denote the, doing of
things similar to those that He did.* It must mean that we are to
* It is taught in the writings of the New Church, that man does not and
cannot remove evils of himself; but the Lord alone can do this. Neverthe
less that man ought to fight against them as of himself, while in heart he

240 THE ATONEMENT,
fight against and remove the evils and falses appertaining to our
natural man, as He fought against and removed the evils and falses
which appertained to His assumed humanity.
Again, the Lord says concerning his disciples : "And for their
sakes I sanctify myself." These words clearly prove that there
was something in the Lord when on earth, which needed sanctify
ing — something which was not yet pure and holy. Hence they
must have been uttered in reference, not to His Divine, but to His
assumed human nature ; for this, Uke the human of other men,
was by inheritance full of impure and unhallowed principles, which
needed to be subdued or put away. It was the Lord's maternal
human, therefore, which required to be sanctified. And the reason
for his sanctifying this, appears in the last clause of the same
verse : " That they also might be sanctified through the truth."
From these words we infer, not only that man from natural is made
spiritual in a manner analogous to that whereby the Lord made
his Human Divine, but also that human sanctification or regene
ration proceeds from, and is dependent upon, the Lord's sanctifica
tion ; and is effected by means of the truth proceeding from His
glorified Human. It was for our sakes — for the sake of our puri
fication from evil loves, and our consequent regeneration, that the
Lord sanctified Himself, or made His Human Divine.
That man's regeneration is an image of the Lord's glorification,
is also taught in the writings of the apostles. Thus Peter says ;
" For even hereunto were ye called : because Christ also suffered
for us, leaving us an example that we should follow his steps." *
acknowledges that it is the Lord who does it for him and in him. Sweden
borg says :
" The man who fights against evils, must needs fight as of himself; other
wise he does not fight, but stands like an automaton, seeing nothing and
doing nothing ; in which state, from the evil in which he is, he continually
thinks in favor of evil, and not against it- But still it is well to be attended
to, that the Lord alone fights in man against evils, and that it only appears to
man as if he fought of himself, and that the Lord is willing it should so
appear, inasmuch as without such appearance there could be no combat, and
consequently no reformation." — Doctrine of Life, n. 96.
* "The reason," says Swedenborg, " why a comparison is made of the
members of the Church with the Lord himself, when it is said, 'To him that
overcometh will I grant to sit with me in my throne, even as I also over
came and am set down with my Father iu his throne,' is, because the life of
the Lord upon earth, was an example according to which the members of the
church were to live, as the Lord himself also teaches in John : ' For I have
given you an example, that ye should do as I have done to you.' (xiii. 15.)

AND REGENERATION. ^41
(1 Pet. ii. 21.) Now the steps by which the Lord glorified His
Human were a series of temptation combats, or a constant warfare
against those infernal principles of which his maternal humanity
was full. Thus we read, in three of the Evangelists, of His temp
tations in the wilderness forty days and forty nights, and how He
resisted the tempter. Wilderness, in the spiritual sense, denotes the
state of the natural man, or one wherein there is a destitution of
good and truth ; and the number foiiy denotes a full state from
beginning to end. Hence the forty days and nights, during which
it is said the Lord was in the wilderness tempted of the Devil, sig
nify all the states of temptation which He endured while on earth —
the last of which was the passion of the cross. It was by means
of these temptations admitted into His human, that He conquered
the hells, and at the same time put off successively the maternal
humanity and put on a Divine Humanity. And it was the heredi
tary evils in his assumed humanity, that rendered Him subject to
temptation. Absolute Perfection, or Divinity itself, could not be
tempted ; " for God," says the Apostle, " cannot be tempted with
evil." (James i. 3.) Even a perfectly regenerate man is beyond
the reach of temptation ; for " every man is tempted when he is
drawn away of his own lusts, and enticed." (i. 14.) Upon this
subject, Swedenborg remarks :
"Temptations are nothing else than combats against evils and
falses ; and because evils and falses are from hell, they are also com
bats against hell. There are also with men who undergo spiritual
temptations, evil spirits from hell, who induce them. Man does not
know that evil spirits induce temptations ; yet it has been given me
to know, from much experience, that they do. Hence it is, that a
man, when from the Lord he conquers in temptations, is drawn out of
hell and elevated into heaven ; thence it is that man, by temptations
or combats against evils, becomes spiritual, thus an angel. But the
Lord fought from his own power against all the hells, and utterly sub
dued and subjugated them ; and by having at the same time glorified
his Human, He keeps them forever subdued and subjugated. For
before the coming of the Lord, the hells had risen to such a hight,
that they began to infest the very angels of heaven, and likewise
every man coming into the world, and going out of the world. The
reason that the hells had risen to such a hight, was, because the
Church was utterly devastated ; and the men of the world, from idol-
And hence it is that the Lord himself. In other parts of Scripture, makes a
comparison between himself aud his disciples ; as in John xv. 9, 10 ; xvii. 16,
IB : xx. 91, &,c."—Ap. Ex. ... 254.
21

212 THE ATONENENT,
atries, were in mere falses and evils, and the hells are from men ;
thence it was, that, unless the Lord had come into the world, no man
could have been saved. These combats of the Lord are much treated
of in the Psalms of Dayid and in the Prophets, and a little in the
Evangelists. Those combats are what are meant by the temptations,
which the Lord endured, the last of which was the passion of the
cross. It is from them that the Lord is called Saviour, and Redeemer.
This is so far known in the Church, that they say that the Lord con
quered death, or the devil, that is, hell, and that He rose again victo
rious ; as also, that without the Lord there is no salvation. That He
also glorified his Human, and that thereby he became a Saviour, Re
deemer, Reformer, and Regenerator, forever, will be seen in what
follows."—/). L. n. 33.
The apostles also speak of the Lord's temptations while He was
in the act of glorifying the Human, as being a pattern of our own
while we are becoming regenerated. They tell us that " in all
things it behoved Him to be made like unto his brethren, that He
might be a merciful and faithful high priest : — For in that He him
self hath suffered, being tempted, He is able to succor them that
are tempted." ( Heb. u. 17, 18.) They tell us, that He is "not
an high priest which cannot be touched with the feeling of our infir
mities ; but was in all points tempted like as we are, yet without sin."
(ib. iv. 16.) By means of these temptations. He successively sanc
tified himself — removed from his assumed humanity all its heredi
tary evils, and filled it with his own Divinity. And this is what
the Apostle evidently means by his dying unto sin. ( See Bom. vi.
10.) And that it is necessary for us to do the same, or a similar
thing, in becoming regenerated, he plainly teaches in these words :
" Now if we be dead with Christ, we believe that we shall also Uve
with Him." (v. 8.) And again : " If we have been planted to
gether in the Ukeness of his death, we shall be also [ in the like
ness ] of his resurrection. Knowing this, that our old man is cru
cified with Him, that the body of sin might be destroyed, that
henceforth we should not serve sin." (v. 6, 6.)
It is thus, and only thus, that we can become regenerated and
saved — by enduring temptations as the Lord endured them ; by
becoming " dead with Christ from the elements of this world ; "
by being " planted together in the likeness of his death ; ". by dy
ing unto sin as He died, that we may also live with Him unto right
eousness ; by fighting against hell as He fought ; resisting and sub
duing the evils of our natural will, and thus losing our own proper
life, that we may find true life from the Lord. In this manner (if

AND REGENERATION. 243
we acknowledge the Lord as our Regenerator and Saviour) cur nat
ural man is gradually and successively brought at-one with the spir
itual man, as He brought his Human at-one with the Divine. And
thus we "receive the at-one-ment." (Rom. v. 11.) And it is
through Him that we receive it ; for all this work of regeneration
is effected in us through the mediating power and influence of the
truth, which continually proceeds from his Divine Humanity to
wash and purify our souls from sin ; which trath, in its proceeding
from the Glorified Human, was beautifully symbolized by the blood
and water which flowed from his side after the crucifixion.
" Blood and water in this passage," says Swedenborg, " denote divine
truth, spiritual and natural, thus the Word in the spiritual and natural
sense ; and to pierce tlie Lord's side is to destroy both by falses, as was
also done by the Jews ; for all things of the Lord's passion represented
the state of the Jewish church as to the Word. The reason why
piercing him, signifies to destroy the Word by falses, is, because this
is said of Jesus Christ, who presently after is called the Son of Man ;
and by the Son of Man is meant the Lord as to the Word ; there
fore to pierce the Son of Man is to do the same to the Word." —
Ap. Ex. n. 26.
The divine trath, therefore, which proceeds from the Divine Hu
manity, is what is signified by the blood of Christ. It is this truth
which reveals to us our evils, and is thus the means of cleansing
our hearts of their impurities. " This is that blood of the New Tes
tament which is shed for many for the remission of sins." (Matt.
xxvi. 28.) This is that " blood of Jesus Christ which cleanseth us
from all sin" — (1 John 1, 7) — that blood whereby alone we are
redeemed, regenerated, and saved. For it is written, "Except ye
eat the flesh of the Son of Man, and drink his blood, ye have no
life in you." (John vi. 53.)
From what has been said, we may also understand what is
meant by our being reconciled and saved by the cross of Christ.
For by his cross is denoted temptations, such as He endured when
on earth. And in becoming regenerated, it is necessary for us to
endure similar temptations. It is necessary that we should be
assailed as He was by the powers of darkness, and that we should
resist them through the strength that He imparts. Thus we must
take up our cross and follow Him ; for in no other way can the life
of self-love be extinguished, and the loves of heaven be implanted
within us. Hence the Lord saith : " If any man will come after
nie, let him deny himself, and take" up his cross, and follow me.

244 THE ATONEMENT,
For whosoever -will save his life shall lose it ; and whosoever will
lose his hfe for my sake, shall find it." (Matt, xvi, 24, 25.)
It may also be seen, from what has been said, how the Lord
bore our sins and carried our iniquities ; for these are all evils from
hell ; and the Lord in glorifying the Human, bore the assaults of
all the hells ; and He bears their assaults now. He fights for us
and in us against infernal spirits, as often as we look to Him, and
shun evils as sins.
" That it is said of the Lord," says Swedenborg, " that He carried
sins for the human race, is known in the Church ; but still it is un
known what is understood by carrying iniquities and sins. It is be
lieved by some that it denotes, that He took into Himself the sins of
the human race, and suffered himself to be condemned even to the
death of the cross, and that thus, because damnation for sins was cast
upon Him, mortals are liberated from damnation ; also that damnation
was taken away by the Lord through the fulfilling of the law, since the
law would have damned every one who did not fulfill it. But by car
rying iniquity are not meant those things, since every man's deeds
remain with him after death, and then he is judged according to their
quality either to life or to death ; and therefore they cannot be taken
away by transfer to another who carries them ; hence it is evident
that by carrying iniquities something else is meant. But what is
meant may be manifest from the carrying itself of iniquities or of sins
by the Lord ; for the Lord carries those things when He fights for man
against the hells,, for man of himself cannot fight against them, but
the Lord alone doeth this, also continually for every man, with a dif
ference according to the reception of divine good and divine truth.
The Lord when he was in the world fought against all the hells, and
altogether subdued thSm ; hence also He was made justice ; thus He
redeemed those from damnation, who receive divine good and truth
from Himself. Unless this had been effected by the Lord, no flesh
could have been saved ; for the hells are continually with man, and
have dominion over him, so far as the Lord doth not remove them ; and
He so far removes them, as man desists from evils. He who once
conquers the hells, conquers them to eternity ; and that this might
be effected by the Lord, He made His Human Divine. He, therefore,
who alone fights for man against the hells, or what is the same thing,
against evils and falses, for these are from the hells. He is said to
carry sins, for He alone sustains that burden. The reason why by
carrying sins is also signified the removal of evils and falses from
those who are in good, is, because this is a consequence ; for so far
as the hells are removed from man, so far evils and falses are removed;
for the latter and the former, as was said, are from the hells; evils and
falses are sins and iniquities." — A. C. n. 9937.

AND REGENERATION. 245
From what has been said in this lecture, it may be seen, not
only that the doctrine of the New Church concerning the_ Atone
ment is in agreement with both reason and Scripture, but that it
is also of the highest practical importance. It is the doctrine of
the deification of the Lord's Human, and involves the whole doc
trine of man's regeneration. It teaches us how the Human and the
Divine were brought at-one in the Lord, and consequently how the
natural and the spiritual man are to be brought at-one in us. It
teaches how the Lord put off the creaturely Human derived from the
mother, and put on a Divine Human from the Father ; and thence
how we are to " put off the old man with his deeds," and to " put
on the new man which is renewed after the image of Him that created
us." It teaches how Divine Love and Divine Wisdom were brought
at-one in the Divine Humanity ; and hence how the will and the
understanding, or goodness and truth, are to be brought at-one in
finite minds. It teaches how the Lord sanctified himself, and to
what end — "that we also might be sanctified through the truth."
Thus it teaches that we become images and likenesses of the Lord,
only in the degree that we follow Him in the regeneration ; — in
the degree that we shun evils as sins, and thus have charity and
faith united in our minds ; — our naturaj brought at-one with our
spiritual man, and our wiUs brought at-one with the will of the
Lord ; — and that, so far as we love and love to do the trath, we
"receive the at-one-ment," and thus are saved by the bl6od of
Christ.

LECTURE X.

THE RESURRECTION  WITH A BRIEF VIEW OF THE SPIRITUAL
WORLD.

"There is a natural body, and there is a spiritual body."^ 1 Car. xv. 44.
It was said in the last lecture, that truth always receives a
complexion, more or less strongly colored, from the character of
the mind into which it falls. As a man must see natural objects
with his own eyes, if he see them at all, so he must apprehend
trath with his own understanding, if he apprehend it at all. And
since, if the eye be diseased, it may see objects double, distorted,
variously colored, or in great obscurity, so if the undestanding be
perverted, it will either not see the truth at all, or see it very ob
scurely, or in a strangely colored and distorted form. Thus the
appearance, to any one, pf absolute truth, must ever depend on
the character or state of his own mind. If spiritual truths faU
into minds of a sordid mould, straightway they become material
ized. Like the minds which receive them, the traths themselves
become " of the earth, earthy."
Thus when the Lord said unto his disciples, " Take heed and
beware of the leaven of the Pharisees and of the Sadducees,"
they supposed that He spake of the leaven of material bread,
" and reasoned among the'mselves, saying, it is because we have
taken no bread." When He spake to the woman of Samaria who
came to draw water at Jacob's well, and said unto her, "If thou
knewest the gift of God, and who it is that saith to thee, give me
to drink, thou wouldst have asked of Him and He would have
given thee living water ; " the woman, supposing that He referred
to natural water, replied, " Sir, thou hast nothing to draw with,
and the well is deep : from whence then hast thou that living wa
ter ? Art thou greater than our father Jacob, who gave us the
well, and drank thereof himself, and his children, and his cattle?"
( John iv. 10, 11, 12.) When He said to the Jewish ruler, " Ex
cept a man be born again, he cannot see the kingdom of God,"
Nicodemus supposed that He referred to natural birth, and re-
(246)

THE RESURRECTION. 247
plied, " How can a man be born when he is old ? Can he enter a
second time into his mother's womb and be bom ? " ( John iii.
3, 4.) And when on another occasion He declared, " I am the
living bread that came down from heaven. If any man eat of this
bread, he shall Uve forever ; and the bread that I will give is my
fiesh, which I will give for the Ufe of the world," the Jews sup
posed that He spake of material flesh, and therefore strove among
themselves, saying. How can this man give us his flesh to eat ? "
(John vi. 61, 62.) And even "his disciples murmured at it,"
thinking it " an hard saying." Wherefore Jesus said unto them,
"It is the spirit that quickeneth : the flesh profiteth nothing-: the
words that I speak unto you are spirit and are life."* ( v. 63.)
Such is the prevaiUng tendency of the natural man to materiaUze
the things of heaven. As the Apostle hath well said, "he receiv
eth not the things of the spirit of God, for they are fooUshness
unto him ; neither can he know them, because they are spiritually
discerned." ( 1 Cor. ii. 14.) He is ever ready to drag down the
spiritual truths of the Word to a level with his own carnal concep
tions. Hence it is written : " If thine eye be be single (or sound)
thy whole body shall be full of light ; but if thine eye be evil ( or
diseased ) thy whole body shall be full of darkness. If therefore
the light that is in thee be darkness, how great is that darkness ! "
( Matt. vi. 22, 23.) This is an eternal law of the human mind.
The men of Christendom, no less than others, have ever been
prone to materialize spiritural truth ; and have, therefore, inter
preted the Scripture for the most part in a manner conformable to
their own gross and sensual ideas. A(;cordingly they have be
heved that heaven is far off from this natural world — away up in
the sky — because, in the literal sense of the Word, it is often
spoken of as being above or on high. Because the Scripture speaks
of the passing away of the former heaven and the former earth,
and the appearing of new ones, therefore they have believed that
this natural earth, and the heavens visible above our heads, are all
to be destroyed, and new ones created in their place. Because we
read of a second appearing of the Lord upon the clouds of heaven,
to judge the world, therefore they have beheved, that, at some
remote period there would be a general judgment, when . all these
things would be literally fulfilled. Because the Scripture teaches
that, when this judgment day comes, the wicked will be cast into a
lake of fire and brimstone, therefore this also has been understood
and believed according to the strict sense of the letter. And be-

248 THE RESURRECTION.
cause we read of a resurrection from the dead, and the carnal
mind cannot conceive of any other resurrection than that of the
material body, therefore it has been believed and taught that the
souls of men, at the general judgment day, would be reunited to
their former clay tenements, and thus the human race be raised in
their material bodies.
In this way the Christian Church, forgetting that the Lord's
words " are spirit and life," and interpreting them agreeably to its
own material conceptions, has gradually destroyed the vitality of
the Word, and so, finally, destroyed itself.
But the doctrines revealed for the use of the Lord's New Church
upon these subjects, are very different. These doctrines teach that
tie spiritual world is not far off, as to space, but is within the nat
ural world as the soul is within the body. They teach that the
passing away of the former heaven and earth, and the appearing
of a new one, denotes the passing away from the interiors and also
from the exteriors of men's minds, of the principles and doctrines
which they have imagined to be the essential constituents of a trae
Church — thus the passing away of the Old, and the coming of a
New Church. They teach that the coming of the Lord upon the
clouds of heaven in judgment, denotes not a personal appearing of
Him upon the material clouds, but such a luminous exhibition of the
trath of his Word, which is Himself, through the obscurity of the
natural understanding, or the clouds of the hteral sense, as to
make manifest and judge the evils of men. They teach that the
judgment day is not far distant, but that a particular judgment,
according to the trath that each one has, is constantly in progress ;
and that a final judgment commences with every one, as soon as he
is removed from the natural to the spiritual world. They teach
that all who are in the spiritual world, devils as well as angels, are
arranged into societies according to the quality of their affections,
i. e., according to the spiritual afiinity which they have for each
other ; and that the state of the wicked, whose minds are imbued
with false persuasions, and in whose bosom forever burns the fire
of evil loves, is described, in the language of correspondence, by a
lake of fire and brimstone wherein the evil are said to be cast.
FinaUy, these Pleavenly Doctrines teach, that the souls of men
will never be reunited to their material bodies, but that every one
has a spiritual and substantial body within his fleshly tabernacle, in
which spiritual body he rises immediately after death, and Uves
forever.

THE RESURRECTION. 249
We thus see how widely the doctrines of the New Church differ
from those of the Old.
Before explaining the New doctrine concerning the Resurrection,
it may be proper and useful briefly to examine the Old and com
monly received doctrine on this subject. By thus presenting the
two doctrines as it were side by side, we may be able the better to
determine which of them is true and which imaginary. Both truth
and error usually appear more palpable when placed in contrast
with each other. "All truth," Swedenborg says : "is made mani
fest by relation to its oppo.site."
It has generally been believed and taught by Christians, that, at
some future period (few have undertaken to say when), this natu
ral world would be destroyed, and a new one be created : — that
then the souls of those who had once lived upon the earth would
be reunited to their former material bodies, and a general judg
ment be executed upon all men : previous to which general judg
ment it has been supposed that the souls of men would remain in
a kind of sleepy or torpid state — existing, yet not conscious of their
existence. Some, however, who hold that the material body will
rise at the general judgment day, believe that the soul will enjoy
a conscious state of existence previous to that event. The " Con
fession of Faith" of the Presbyterian Church in the United States,
treating of man's state immediately after death, says :
" The souls of the righteous, being then made perfect in holiness,
are received into the highest heavens, where they behold the face oi
God in light and glory, waiting for the full redemption of their bodies ;
and the souls of the wicked are cast into hell, where they remain in
torments and utter darkness, reserved for the judgment of the great day."
(Chap, xxxii. 5 1.) Again it is said in the same work : "At the last
day such as are found alive shall not die, but be changed : And all the
dead shall be raised up with the self-same bodies, and none other, although
with different qualities, which shall be united again to their souls for
ever." (^Ibid. \ 2.)
This language plainly indicates a belief (which there is good
reason for supposing is Very prevalent among Christians), that
the souls of men are certain ethereal essences, without form, and
yet possessing consciousness.* For if men exist in any form im-
*" Concerning the state of souls after death," says Swedenborg, " these
things, in general and in particular, are at this day believed ; that human souls
after death are spirits, of which they cherish an idea as of a breath of wind ;
and that, because they are such, they are reserved uutil the day of ihe last

25C THE RESURRECTION.
mediately after death, that form must be to them as a body of some
kind or other ; and we should suppose it would be in the human
shape. Nor are we able to understand how any being can enjoy a
conscious state of existence, unless he be conscious of existing in
some form. In the natural world nothing can receive or reflect the
rays of the sun, unless it exist in some form ; and we cannot im
agine how any being in the spiritual world can enjoy a conscious
existence, unless he be a form organized for the reception of love
and wisdom which proceed from the Sun of the spiritual world ;
for without such reception of the proceeding Divine, there can be no
conscious Ufe. Because our affections and thoughts appear Uke some
ethereal things without form, it does not by any means follow that
judgment, either in the middle of the earth, where their place is, or in the
Limbo of the fathers. But in these things they difTer : some suppose that they
are ethereal or srial forms, and that thus they are like ghosts and spectres,
and that some of them dwell in the air, some in the woods, and some iu the
waters. But some suppose that the souls of the deceased are transferred to
the planets or to the stars, and there abodes are given to them ; and some,
that, after thousands of years, they return into bodies. But most suppose
that they are reserved to the time when all the firmament, together with the
terraqueous globe, will be destroyed, which will be effected by fire, either
bursting forth from the centre of the earth, or cast down from heaven, like a
universal lightning ; and that then the sepulchres will be opened, and the
souls which have been reserved, clothed again with their bodies, and trans
ferred into that holy city Jerusalem, and thus, upon another earth, they will
dwell together in purified bodies, some below there, and some above ; because
the hight of the city is to be twelve thousand furlongs, as its length and
breadth. Rev. xxi. 16.
" When any of the clergy or laity are asked whether they firmly believe all
those things, as that the antediluvians, together with Adam and Eve, and the
postdiluvians, together with Noah and his sons, and also Abraham, Isaac, and
Jacob, together with all the prophets and apostles, as well as the souls of other
men, are still reserved in the middle of the earth, or are flying about in the
ether or air; and also whether they believe that souls will be clothed again
with their bodies, and become united with them, which yet are carcasses eateu
up by worms, mice, and fishes, and those of the Egyptians, as mummies, eaten
up by men, and some merely skeletons burnt up by the sun, and reduced to
powder ; and likewise whether they believe that the stars of heaven will then
fall upon the earth, which yet is smaller than one of them; are not such
things paradoxes, which reason itself dissipates, as it does things that are cou-
tradictory? But to these things some answer nothing; some, that those are
matters of faith, under obedience to which we keep the understanding; some,
that not only these things, but many more that are above reason, are of the
divine omnipotence; and when they name faith and omnipotence, reason is
banished, and then soun.l reason either disappears and becomes as nothing, ol
becomes like a spectre, and is called insanity." — T. C. R. n. 769, 770.

THE RESURRECTION. 261
we could either love or think ( indeed it is manifest that we could
not do either) without existing in a form to receive the Divine Love
and Wisdom.
It appears, therefore, to be a self-evident proposition, that the
principles which proceed from the Divine can have no conscious
existence, except in their recipient subject ; and there cannot be a
recipient subject which does not exist in some form. And if the
souls of good men, immediately after death, exist in a substantial
body, or in such a human form as to be "perfect in hoUness,"
" beholding the face of God in Ught and glory," as the " Confes
sion of Faith " above quoted teaches, we cannot understand why
they should wish to be again united to their material bodies, or
how their happiness could be enhanced by such a reunion.
But the more prevalent opinion probably is, that the souls of
men will sleep, or remain in an unconscious state of existence,
until the general judgment day, when they will enter into and re
animate the bodies which they had in the natural world, and thus
be raised again to life. According to this opinion the souls of
Abraham, Isaac, Jacob, and Moses — of all the patriarchs, pro
phets, and apostles — of all men, indeed, who have ever lived and
died upon this earth, are not now living in any conscious state of
existence, but are held somewhere in a kind of torpid state, wait
ing for the general judgment day, when they shall be awakened
from their long slumber, and raised again to life in " the self-same
bodies " which they animated while on earth.
Now this doctrine concerning the resurrection of the natural
body (to say nothing of its extremely irrational and unphilosophi
cal character) is not a doctrine of the Sacred Scripture. All that
was revealed to the first Christian Church upon this subject, is,
that man's existence does not terminate with the life of his body,
but that he possesses an immortal part, which stiU Uves on after
the body dies. This is all which that Church was in a state to
receive upon the subject — all, therefore, which it was proper for it
to know. But on account of its very external and sensual charac
ter, it could not conceive of any resurrection, nor indeed of any
real life, without the material body. Therefore Christians have
believed and taught that the resurrection generaUy spoken of in
the Bible means the resuscitation of this identical body.
I will now state the New doctrine upon this subject in the
language of Swedenborg himself; and then, as we proceed with

252 THE RESURRECTION.
the discussion, the reader wiU be able to judge which doctrine is
best supported by the united testimony of reason and Scripture.
" Man is so created, that, as to his internal, he cannot die, for he is
capable of believing in God, and also of loving God, and thus Of being
conjoined to God by faith and love ; and to be conjoined to God is to
live to eternity.
" This internal is with every man who is born ; his external is that
by means of which he brings into effect the things which are of faith
and love. The internal is what is called the spirit, and the external
is what is called the body. The external, which is called the body, is
accommodated to uses in the natural world ; this is rejected when
man dies ;*but the internal, which is called the spirit, is accommo
dated to uses in the spiritual world; this does not die. This internal
is then a good spirit and an angel, if the man had been good when in
the world, but an evil spirit, if the man had been evil when in the
world. " The spirit of man, after the death of the body, appears in the
spiritual world in a human form, altogether as in the [natural] world ;
he enjoys also the faculty of seeing, of hearing, of speaking, of feel
ing, as in the world ; and he is endowed with every faculty of think
ing, of willing, and of acting, as in the world. In a word, he is a
man as to all things and every particular, except that he is not encom
passed with that gross body which he had in the world ; he leaves
that when he dies, nor does he ever reassume it.
" This continuation of life is what is understood by the Resurrec
tion. The reason why men believe that they are not to rise again
before the last judgment, when also every visible object of the world
is to perish, is because they have not understood the Word; and
because sensual men place their life in the body, and believe that
unless this were to live again, it would be all over with the man.
" The life of man after death is the life of his love and the life
of his faith; hence such as his love and such as his faith had been,
when he lived in the world, such his life remains to eternity. It is
the life of hell with those who have loved themselves and the world
above all things, and the life of heaven with those who have loved
God above all things and their neighbors as themselves. The latter
are they that have faith, but the former are they that have not faith.
The life of heaven is what is called eternal hfe, and the life of hell
is what is called death." — iV. J. D. n. 223 — 227.
" Man rises immediately after death, and then appears to himself in
the body altogether as in the world, with such a face, with such mem
bers, arms, hands, feet, breast, belly, loins ; yea also when he seea
himself and touches himself, he saith that he is a man as in the world.
Nevertheless it is not his external principle, which he carried about

THE RESURRECTION. 263
in the wjrld, that he sees and touches, but it is the internal principle,
which constitutes that very human principle which lives, and which
had an external principle about it, or out of singular the things be
longing to itself, whereby it could be in the world, and act suitably to
its situation there in the performance of its functions ; the earthly cor
poreal principle is no longer of any use to it, it being in another world
where are other functions, and other powers and abilities, to which its
body, such as it hath there, is adapted. This body it sees with its
eyes, not those which it had in the world, but those which it hath
there, which are the eyes of its internal man, and by virtue of which
through the eyes of the body it had heretofore seen worldly and ter-
restial things. It also feels it with the touch, not with the hands or
sense of touching which it enjoyed in the world, but with the hands
and sense of touching which it there enjoys, which is that from which
its sense of touching in the world existed ; every sense also is there
more exquisite and more perfect, because it is the sense of the inter
nal priiiciple of man set loose from the external, for the internal
principle is in a more perfect state, inasmuch as it gives to the ex
ternal the power of sensation ; but when it acts into the external,
as in the world, in this case the sensation is rendered dull and ob
scure. Moreover it is the internal principle which is sensible of the
internal, and the external principle which is sensible of the external ;
hence it is that men see each other, and are in society together ac
cording to the interiors. For my conviction of the certainty of all
this, it hath also been given me to touch spirits themselves, and to
discourse frequently with them on this subject." — A. C. n. 5078.
Here we have the doctrine of the New Church concerning the
resurrection, in Swedenborg's own language. And according to
this doctrine, we perceive that every man has a spiritual as well as
a material body. The spiritual body is real and substantial — the
very man himself — not subject to death or decay; the material
body is the clothing of the spiritual, and needful as an instrument
to enable it to perform uses in the natural world. When the natu
ral body dies, the real life of a man is by no means interrupted ;
but, if he be a good man, he then lives more truly than ever. He
is removed to the world of causes, and enjoys a state of existence
vastly superior to that which he enjoyed while connected with the
material body. He is then elevated into a world which is a dis
crete degree above the natural, wherein everything is much more
real and perfect than it is in this world ; and he has his senses
greatly refined and exalted, and his capacity for knowledge and
pnjoyment vastly increased.
Thus, according to the doctrines of the New Church, the death

254 THE RESURRECTION.
of the body is no suspension or interruption of the life of man, bul
is a change which is needful to our further progress, and to the
fuller development of all our faculties. We do not lie down to
sleep, may-be for thousands of years, and then to resume our
worn-out earthly tenements ; but we rise immediately in a spir
itual body to a state of greater wakefulness than we enjoyed while
in the flesh.
Now we regard this doctrine as quite consistent both with
reason and Scripture, while the Old doctrine is plainly contrary to
both. Those who receive the Sacred Scripture as the Word of God,
believe that the Author of revelation is also the Author of nature ;
and that these two volumes cannot, therefore, conflict, but must
be in perfect agreement with each other. Now, where, throughout
the vast domains of nature, do we discover anything that bears an
analogy to the Old and commonly received doctrine of the resur
rection ? We behold around us living creatures undergoing various
transformations in their mode of existence. For example, we see
the creeping worm passing through successive states in the progress
of its development, until at last it emerges from the stupid chrys
alis, a beautiful winged butterfly, joyous and happy, sporting
among flowers and buoyant as the sweet breeze it sails upon. But
never- does it resume the exuviae which clothed it while a worm ;
for useful as that covering was, when in the infancy of its being it
crawled upon the earth, it needs it no longer now that it is able to
fly in the air. And nowhere in nature do we find an example of
a creature that has its conscious life suspended by casting its
slough, or that ever resumes the envelope which it has once re
jected. But what a beautiful illustration of the New Church doc
trine of the resurrection, have we in the case of a butterfly rising
from a worm !
And while the doctrine of the New Church upon this subject is
so well supported by analogical reasoning, that of the Old is as
plainly contrary to all analogy ; for it is plainly contrai-y to all that
we know of the order of God's Providence, that the particles
which compose our material bodies, so useful to our spirits here in
the natural world, should — after they have performed their ap
pointed use, been rejected, resolved into their original elements,
and scattered to the four winds of heaven — be re-collected, and
again become the dwelling-place of the spirits that now animate
them. And if this be contrary to the laws of divine order, we

THE RESURRECTION. 26S
may affirm (and that without Umiting the omnipotence of God)
that it is impossible, and will never take place ; for God can never
act contrary to his own divine order, and is, therefore, omnipotent
only according to order.
But there is another still stronger objection which reason urges
against the commonly received doctrine of the resurrection. It is
a thing well known, and generally admitted, that our bodies are
undergoing a constant change in respect to the material particles
that compose them ; so that we have not precisely the same bodies
now that we had a year ago ; and in about seven years from this
time, all the particles which form our present bodies will have
passed off and been replaced by other and different particles. If,
therefore, the body of man, in respect to the specific atoms that
compose it, is entirely changed once in seven years, at the age of
seventy a man will have had not less than ten different bodies.
Now which among this number wiil he have at the resurrection
day ? Some say, the body which was laid in the grave, or that
which the man had at the time of his death. But it is plain that
this would be giving some a very great advantage over others, and
without any apparent reason ; for the soldier, or the self-murderer,
who dies suddenly in the full vigor and bloom of Ufe, would rise
at the judgment day with a much better body than those who
have died of a long and emaciating disease.
Moreover, it is known that the body, which is laid off at death,
after a while decays and becomes wholly dissipated. And philos
ophy teaches us that the particles which compose it enter into new
combinations, and help to form new bodies. Indeed this must he
the case, unless we admit that these decomposed particles remain
idle and of no use, which is a thing contrary to all we know of the
economy of God ; for the kingdom of God in the natural as well
as in the spiritual world, is a kingdom of ends and uses. Hence
it would result that the particles, which once formed the bodies ot
the patriarchs and prophets of old, may have since entered into
and formed parts not only of plants, beasts, and birds, but of the
bodies of innumerable other men. And not only so, but some of
the same particles, in a succession of ages, may have formed con
stituent portions of the bodies of thousands of men, even at the
moment of their death. Who among these thousands, therefore,
when the body rises, shall possess the particles which have been
owned alike by all ?
Besides, if we beUeve in the reality of a spiritual world, it seems

266 THE RESURRECTION.
necessary to admit that things in that world are different in their
nature from things in this — that they are spiritual and not ma
terial. For it would be absurd to talk of a spiritual world wherein
exist things material. And if there be any inhabitants of that
world, their bodies must be spiritual bodies ; for if they were ma
terial, there would be no adaptation of them to other things, nor
would they be fitted to perform uses there, any more than a spir
itual body is fitted to perform uses in this world where all things
are material. Therefore, to deny that man rises after death in a
spiritual body, and to maintain the doctrine that the material body
is to rise again, is to deny the reality of a spiritual world. It is
pure materialism.
There are other objections of a rational kind to the doctrine of a
resurrection of the material body, drawn from the known laws of
all material things — their liability to change, decay, and in
jury. But those which have been already urged, must, I think, ap
pear insuperable to every honest and reflecting mind. When this
doctrine, therefore, is received for the truth, it must be done either
without any reflection, or in utter disregard of the monitions of rea
son — through a blind surrender of one's understanding to his
faith. Now while it is not pretended that we can prove, by the aid of rea
son alone, the doctrine of the New Church upon this subject, or the
resurrection of a spiritual body immediately after death, yet it
should be observed that reason favors this idea. At any rate it
does not urge any thing against it, as it does against the Old doc
trine. But it is said by some, " We believe in a resurrection of the ma
terial body, because the Sacred Scripture teaches it, although the
doctrine is embarrassed with many difficulties, and certainly
does appear contrary to divine order, contrary to reason, and
impossible." Now if the premises here assumed were true, then
the argument might be admitted as quite conclusive. But it is easy
to show that the Sacred Scripture, rightly understood, does not
teach a resurrection of the natural but of the spiritual body. We
appeal therefore lo the only infalUble witness in such a case — the
Word of God.
It may, perhaps, be thought that the term resurrection, and the
expression " he shall rise again," which occur in the Scripture,
must necessarily signify the revivification of something which has
died, or has had its life suspended : and since neither death, nor a

THE RESURRECTION. 257
suspension of life can be predicated of the soul, therefore it must
be the body which is to rise again. But this is not a necessary in
ference from the language employed, as may be seen if we reflect
upon the sense in which the word again is used in other places.
For example : in the gospel of John, the Lord says to Nicodemus,
" Except a man be born again, he cannot see the kingdom of God,"
Now although the words bom again are here used, no one under
stands them in the sense that the Jewish ruler did, as denoting ac
tual re-birth of that which has already been born once ; but rather
man's entrance into a new spiritual state, wherein he has never
been before. If, therefore, to be born again signifies a new spiritual
birth, and not a repetition of the natural, then we should suppose
that to rise again must mean a new spiritual resurrection ; — not
the reanimation of the natural body, but the rising of the spiritual
body, or its entrance into the spiritual world.
In appealing to the authority of Scripture upon this subject, we
will first notice a few of the texts which are commonly brought
forward to prove a resurrection of the material body. Perhaps no
passage is more frequently cited in support of the prevailing doc
trine than this in Job : " And though after my skin, worms destroy
this body, yet in my flesh shall I see God ; whom I shall see for
myself, and mine eyes shall behold, and not another." ( xix. 26,
27.) It might be sufficient to say in reference to this, and all the
other passages in the Old Testament Scripture, which appear
to have relation to the subject, that they cannot be understood as
teaching explicitly the doctrine of a resurrection, either of the natu
ral or of the spiritual body ; else the words of the Apostle cannot
be true, which declare that "our Saviour Jesus Christ brought life
and immortality to light through the gospel." ( 2 Tim. i. 10.)
Certainly this could not be said, if the doctrine concerning a resur
rection and man's immortality, had been clearly taught in the Old
Testament. But in respect to this passage in Job, it is to be remarked in the
first place, that neither worms nor body are to be found here in the
original Hebrew. Any one may know this who looks carefully at the
English version ; for he will see that both these words are italicised,
to denote that they have been supplied by the translator. It ap
pears from the context that Job was greatly afflicted — that those
whom he bad loved had turned against him, and moreover that he
was oppressed with severe bodily sufierings : so that he says,
" the hand of God hath touched me." But notwithstanding his
22

^58 THE RESURRECTION.
afflictions, he expresses his full confidence that he shall be deUv
ered from them all, through the timely interposition of the Divine,
Providence. Without going into a critical examination of this
passage, we will merely give in paraphrase what is believed to be
its true meaning.
Job declares, that, although he was forgotten and abhorred even
by his friends, and although his skin was corrupted and his body
consumed by wasting disease, he is nevertheless assured, that, " in
his flesh," i. e., during his life upon earth, he shall see God inter
pose for his deliverance. Hence he says (v. 26), " For I know
that my Redeemer liveth, and that at last * He shall stand in the
field," ». c, shall appear as my victorious deliverer. That this is
the true meaning of the passage, any one may be convinced by
turning to the last chapter, where we read that " Job answered
the Lord and said, I have heard of thee by the hearing of the ear :
but now mine eye seeth thee." (v. 1, 6.) Thus in chapter xix. he
expresses his confidence that he should see God in his flesh, and
with his own eyes ; and in the last chapter, after the Lord had "ac
cepted him " and " turned his captivity," he says, " Now mine
eye seeth thee." No one, I presume, will affirm that Job says this
after the death and resurrection of his material body ; for it is said
in the very last verse of this book, " So Job died, being old and
full of years." Therefore the words in my flesh, which occur in
chapter xix. must mean during his natural Ufe upon earth, and not,
as generally believed, after his death and resurrection.
This view of the passage is so obviously the correct one, that
some of the strongest advocates of the Old doctrine of the Resur
rection, have felt constrained to give up this text ; and to admit
that it has no reference whatever to the subject. Thus the Rev.
Dr. Barnes, a writer on theology who is deservedly held in high
repute, says :
" So far as I can see, all that is fairly implied in the passage, when
properly interpreted, is fully met by the events recorded in the close
of the book. Such an interpretation meets the exigency of the case,
accords with the strain of the argument and with the result, and is the
most simple and natural that has been proposed. These considera
tions are so weighty in my mind, that they have conducted me to a
conclusion, contrary, I confess, to what I had hoped to have reached,
that this passage has no referrence to the Messiah and the doctrine of the

• This is the correct translation of the Hebrew word "lllpS (aharon. ) — (Sei
Gesenius' Hebrew Lexicon.)

THE RESURRECTION. 259
reswrection . . . And though this is an exquisitely beautiful passage,
and piety would love to retain the belief that it refers to the resurrec
tion of the dead, yet truth is to be preferred to indulgence of the wishes
and desires of the heart, however amiable and pious ; and the desire
to find certain doctrines in the Bible should yield to what we are con
strained to believe the spirit of inspiration actually taught. I confess
that I have never been so pained at any conclusion to which I have
come, in the interpretation of the Bible, as in the case before us." —
Barnes' Commentary on the Book of Job.
We thank Dr. Barnes for this frank and honest confession ;
and the more cordially, because the conclusion confessed is one to
which he had arrived with so much reluctance. Other late and
eminent writers on theology, who, with Dr. Barnes, strenuously
adhere to the Old doctrine of the resurrection, have felt constrained
with him to give up this passage in Job as one of the proof-texts
of that doctrine. (See Knapp's Lectures on Christian Theology,
Vol. 9., p. 613, '14.)
There is another passage in the Old Testament, equally inappli
cable however, which is frequently adduced to prove a general
judgment day, and the resurrection of the material body. The
passage occurs in Daniel xii. 2, and reads thus : "And many of
them that sleep in the dust of the earth shall awake, some to ever
lasting life, and some to shame and everlasting contempt." Many
have concluded from these words that the material body must cer
tainly rise again, because it can be said of that only, and not of
the soul, that it " sleeps in the dust of the earth."
But this inference has been drawn by those who have not un
derstood the Science of Correspondences, and who have, therefore,
altogether mistaken the meaning of the language here employed.
In the language of correspondence, according to which the Sacred
Scripture is written, to sleep, and to sleep in the dust, signifies to be
in a merely natural and even sensual state of mind. Consequently
to awake from this state to everlasting life, is to be elevated into a
spiritual state of mind, which is to enjoy true Ufe and eternal hap
piness. And to awake to shame and everlasting contempt, is to
have one's mind confirmed in falses and evils, or to pass into an
infernal state as to the affections and thoughts, which state is ac
companied with internal disquiet and misery.
Now that such is the meaning of this language, appears plain
from other passages in the Word, where similar language occurs.
To instance only one or two : ' ' Shake thyself from the dust , arise.

260 ¦ THE RESURRECTION.
and sit down, 0 Jerusalem." (Is. Ui. 2.) No one can suppose
that this language refers to a resurrection of the bodies of the
Jewish people from the literal dust. Yet we ought so to under
stand it, if we interpret hterally this passage in Daniel. Again :
"Awake and sing, ye that dwell in the dust." (Is. xxvi. 19.)
The Apostle also says : "Awake thou that sleepest and arise from
the dead, and Christ shall give thee Ught" ( Eph. v. 14 ) ; which
words are but a paraphrase of the prophet's language. Certainly
the Apostle cannot be here understood as addressing the dead bodies
of men ; for these could not hear ; and even if they could, to what
purpose would such a command be, if they could not rise until the
day of judgment ? But he is evidently addressing natural men,
whose bodies are aUve, but whose souls are in a state denoted by
sleeping in the dust — who are spiritually dead. The same Apostle
again says : " that now it is high time to awake out of sleep ; for
now is our salvation nearer than when we believed." (Rom. xiii,
11.) That these words are an exhortation to Christian vigilance,
thus to greater spiritual wakefulness, is evident from the verse that
immediately follows : " The night is far spent, the day is at hand :
let us, therefore, cast off the works of darkness, and let us put on
the armor of light. Let us walk honestly, as in the day."
Moreover, we observe that it is said in the passage from Daniel,
that "many of them that sleep shall awake," &c. Many of them
must certainly except some. It cannot mean all. Therefore if this
passage be understood as referring to a general judgment day, and
a resurrection of the material bodies of men at that time, we must
infer from it that all will not rise again — a doctrine, indeed, which
some expositors have deduced from it.
I proceed next to notice a few passages in the New Testament,
which have been thought to favor the doctrine of a general judg
ment day, and the resurrection of the material body. One of
these occurs in Matt. v. 29, 30 : "And if thy right eye offend thee,
pluck it out and cast it from thee : it is profitable for thee that one
of thy members should perish, and not that thy whole body should
be cast into hell. And if thy right hand offend thee, cut it off.
and cast it from thee : for it is profitable for thee that one of thy
members should perish, and not that thy whole body should be
cast into hell." Mention is here made, it is said, of the whole
body being cast into heU. But if we are to understand it in its lit
eral sense, that is, as denoting the material body, then we must
also understand literally what is said of the right eye and the right

THE RESURRECTION. 261
hand. And are we to beUeve that literally plucking out a right
eye, or cutting off a right hand, can facilitate any one's admission
into heaven ? And that some actually go to heaven maimed, halt,
and with only one eye, as would appear from the parallel passage in
Mark ( ix. 43, 45, 47)? For this is the conclusion to which we are
brought, if we interpret this Scripture in its strictly literal sense, and
understand the whole body to mean the material body.
No : The whole body means the whole man — the real, spir
itual man. The offending eye and hand here mentioned, denote
certain perverse propensities of the human mind, which govern the
whole man. Consequently, unless these propensities be rejected or
subdued, (which is what is meant by plucking out the eye and cut
ting off the hand) the whole mind, that is, the entire and real man,
IS finally brought into an infernal state, This is what is meant by
the whole body being cast into hell.
Again : We read in the gospel of John, " Marvel not at this :
for the hour is coming, in which all that are in the graves shall
hear his voice, and shall come forth ; they that have done good
unto the resurrection of life ; and they that have done evil unto
the resurrection of condemnation." (v. 28, 29.) This text has
been thought to prove a resurrection of the material body, because
it is said that they " shall come forth from the graves ;" and only
the body can be in the grave. That the passage, however, is mis
understood and misapplied, when cited to prove such a doctrine, is
plain from the preceding verse, where the Lord says, "Verily,
verily, I say unto you, the hour is coming and now is, when the
dead shall hear the voice of the Son of God, and they that ]iear
shall live." Every one may see from this, that " the dead" here
spoken of, and " all that are in the graves," cannot mean the dead
bodies of men ; for it is declared that the hour in which all this
should take place, was then. Those who hold that the material
body is to rise again, do not believe that the general resurrection
is already past. Indeed this could not be, inasmuch as there are
men yet living who could have had no part in it.
But the Lord spake here, as in every other instance, according
to correspondences. His language, therefore, has a spiritual im
port, and its meaning is sufficiently obvious from verse 24, which
introduces the subject : " Verily, verily, I say unto you, he that
heareth my Word, and believeth on Him that sent me, hath ever
lasting life ; and shall not come into condemnation, but is passed
from death unto life." No one -lan suppose that death and life are

262 THE RESURRECTION.
here used in reference to the natural body. What is here said, ia
clearly predicated of the mind or spirit of man. Those who are
in a merely natural state — who, as to their spirits, are entombed
in selfishness and sin, are, in the language of correspondence, said
to be dead, in their graves, &c. Consequently, to pass from death
unto life, must mean to pass from a merely natural into a spiritual
state of mind, as those do who believe on the Lord, and hear and
do His precepts. The Lord alone is Life, and the only source of
Ufe to angels and men. It is He alone who can raise us from an
infernal into a heavenly state, and who gives our spirits life when
we enter the spiritual world. Hence He says : "I am the Resur
rection and the Life ; he that believeth in me, though he were
dead, yet shall he live : and whosoever liveth and believeth in me,
shall never die." (John xi. 26, 26.) And again : " If a man keep
my saying, he shall never see death." (viU. 61.)
It is manifest, therefore, that the doctrine which teaches that
the material body is to rise again, finds no support from the text
above cited ; since not dead bodies in the tombs, but those who
are merely natural men — who are spiritually dead — are signified
by " all that are in the graves." Graves also signify the exteriors
of the mind. And every one, when he passes into the spiritual
world, puts off his exteriors and passes into the state of his inte
riors. Thus all come forth from their graves. The Divine Truth,
which is what is signified by " the voice of the Son of Man," flows
into the interiors of their minds, and thereby makes manifest the
real quaUty of their inner life. If that life be good, the Truth
pronounces them to be of heaven ; but if evil, it condemns them
to hell. And hence it is said that " they who have done good,
shall come forth unto the resurrection of life ; and they that have
done evil, unto the resurrection of condemnation."*

* " By going forth out of the sepulchres," says Swedenborg, " is signified,
out of the material body, which first takes place with every one immediately
after death, and afterward when the last judgment takes place; for then the
exteriors are removed and the interiors are opened in all with whom this was
not accomplished before; when they whose interiors are heavenly, rise into
life, but they whose interiors are infernal, rise into death, which is signified
by " they who have done goods shall go unto the resurrection of life, but they
who have done evils, unto the resurrection of judgment." That this is meant
by going forth out of the sepulchres or monuments, is still more evident
from these words of the prophet Ezekiel : ' Behold I am about to open your
sepulchres, and I will cause you to ascend out of your sepulchres, O my people,
and I will bring you upon the land of Israel, that ye may know that I am Jehovah,

THE RESURRECTION. 26'^
Thus we see, that, according to the New doctrine of the resur
rection, this text is easy of explanation ; while, according to the
Old doctrine, it is encumbered with many and great difficulties.
Again : the advocates of the commonly received doctrine often
appeal to the resurrection of our Lord, affirming that ile rose with
his material body. And that such is the apparent truth is readily
conceded. But we can hardly conceive it possible for any one to
believe that such was actually the case, who really believes in the
supreme Divinity of our Lord. For if he be altogether divine, as
the doctrines of the New Church teach, and as many in the Old
Church profess to beUeve, then his body must be divine : — He
must be divine even as to his flesh and bones. But this idea is
manifestly incompatible with the belief that he has a material
body. In considering the subject of our Lord's resurrection, I remark
in the first place, that it proves conclusively the general doctrine
of a resurrection of all men. And if it be maintained that it
proves something more than this — proves that all men will rise
vnth their material bodies, because it appears as if the Lord rose
with his, it may be argued with equal plausibiUty, that it also
proves that all men will rise with their material bodies on the third
day after their death, because the Lord rose on the third day.*
when I shall have opened your sepulchres, and shall have caused you to ascend
out of your sepulchres, O my people, and I shall have given my spirit in you
that ye may live, and I shall have placed you upon your own land.' (xxxvii. 12, 14.)
The subject here treated of, is concerning the dry bones seen by the prophet
upon the faces of the valley, upon which nerves appeared adduced and
flesh came upon them, and they were covered with skin ; and which, after
the spirit of God came into them, revived, and stood upon their feet. That
by those bones is understood the whole house of, Israel, is openly declared
in these words, 'Son of Man, these bones are the whole house of Israel : be
hold they say. Our bones are dried up, our hope hath perished, we are cut
off for our parts.' (v. 11.) The reason of the house of Israel being likened
to dry bones, was, because they were in falses and evils, which have not any
life, because no correspondence with heaven as to nerves, flesh and skin ; for
by bones are signified truths in the ultimate of order, upon which spiritual
truths have their foundation ; but dry bones signify falses derived from evil.
Hence it may appear that by opening the sepulchres, and causing the people
to ascend out of the sepulchres. Is signified to raise up out of falses from evil,
thus from the dead, and to endow with truths from good, thus with life,
which life is the spirit of God, from which they revived ; this therefore is
what is meant by causing to ascend out of the sepulchres. — Ap. Ex. ... 659.
*It is taught in the writings of the New Church, that man usually rises or
revives in a spirUual body on the third day after the heart has ceased to beat ;

264 THE RESURRECTION.
But this latter conclusion is contradicted by well known facts. Yet
this conclusion is drawn just as legitimately as the former. We
must therefore infer, either that the former conclusion is not fairly
deduced, or else the premise, that the Lord rose uiith his material
body, is not true.
But there are circumstances mentioned in the history of that
event, which prove conclusively that the Lord did not rise with a
material body. For example : on one occasion after his resurrec
tion, while he sat at meat with his disciples, it is recorded that
" their eyes were opened, and they knew Him : and He vanished
out of their sight." (Luke xxiv. 31.) Now what kind of eyes are
those here spoken of — natural or spiritual ? For this is a ques
tion of primary importance in the discussion of this subject. And
it does not seem to be a very difficult question to settle. For if
it were their natural eyes which are here said to have heen opened,
then we are obliged to conclude, that the disciples sat down and
began to eat with their eyes shut — a conclusion, one would think,
sufficiently absurd.
But the natural eyes are able to see natural or material things.
They cannot see spiritual things, or such as belong to the spir
itual world. These can be discerned only with spiritual eyes.
If, therefore, the Lord's body had been material on the occasion
just referred to, it is manifest that the disciples could have seen
Him with their natural eyes ; and that it was not with these, but
with their spiritual eyes that they saw Him, is plain from its being
said that " their eyes were opened, and they knew him."
From what we are taught in the writings of the New Church
concerning man's spiritual senses, it would appear that one's spir
itual eyes might be opened in a manner so gently that he would
not know it ; and thus he might see things in the spiritual world,
while he supposed that he was seeing them in the natural world.
The opening of his spiritual eyes would cause something in the
spiritual world to appear before his view ; and the closing of
them would cause the same thing to disappear. Thus, to the
beholder, it would appear as if something natural presented itself
before his natural vision, and then suddenly disappeared.
Now this was the case with the two disciples. Their spiritual
because the number ^Aree denotes what is full and complete, or any full state.
Hence the Lord's rising on the third day was a thing of divine order. {See
A. R. n. 153.)

THE RESURRECTION. 26i)
eyes were partially opened so that they could discern the Lord
before they sat at meat : " But their eyes were holden that they
should not know him." (v. 16.) At supper their eyes were fully
opened, " and they knew Him." Suddenly they were cteed
again, and, as a necessary consequence, " He vanished out of their
sight."' And they returned to Jerusalem, and while they dis
coursed with the other disciples concerning what had happened
(the spiritual eyes of them all being opened), "Jesus himself stood
in the midst of them." (v. 36.)
It is not easy to conceive how the Lord could have vanished out
of their sight, and then appeared in their midst again so suddenly,
if it was his material body which they saw. But according to the
New Church view, the account presents no difficulty. Nor is
there, according to this view, any difficulty presented by those
other instances in which the Lord showed himself to his disciples
after his resurrection ; as where it is said, " when the doors were
shut, where the disciples were assembled for fear of the Jews,
Jesus came and stood in the midst." (John xx. 19.) And again :
"Jesus came, the doors being shut, and stood in the midst, and
said, Peace be unto you." (v. 26.) We know that it is contrary
to all the known laws of material things, that the Lord should
have presented Himself in the midst of his disciples when the
doors were shut, if He then had a material body. We therefore
infer that his body was not material, and that He was seen, not
with the natural but with the spiritual eyes.
But it is asked. What then became of his material body ? For
it was not found in the sepulchre on the third day.
What becomes of men's material bodies in the course of thou
sands of years ? They are resolved into their original elements,
and are dissipated. They return to the dust. This is according
to order. But we know that some material substances are much
sooner decomposed and dissipated than others. Yet we do not
know how little of materiality may have appertained to the Lord's
body when it was laid in the sepulchre, nor how long it would take
it to become wholly dissipated according to the laws of order.
And I submit, whether there may not have been so little of ma
terial substance, as to be entirely decomposed in three days, as
easily as the bodies of other men are in three thousand years, and
according to the same laws of order.
This view appears to be sustained by the Sacred Record as weU
as by the writings of the New Church. From the latter we learn
23

266 THE RESURRECTION.
that the Lord made his Human Divine to the very ultimates — even
to the flesh and bones. His very body was filled to fullness with
the divine substance. Hence at the hour of his crucifixion, there
could have been, appertaining to Him, but very little of that which
belongs tc the bodies of other men. And the flesh and bones with
which He in his Humanity rose, or entered the spiritual world,
were divine and substantial ( not material ) in a degree that no
other man's are : and hence He says, after his resurrection, that
" a spirit hath not flesh and bones, as ye see me have." ( Luke
xxiv. 39.) Now, even if it were admitted that the Lord rose with a
material body, it would appear from this text that men do not ;
for He distinctly declares that " a spirit ( i. e., the spirits of ordi
nary men ) hath not flesh and bones."
The orderly descent of divine principles, according to Sweden
borg, is through each of the angelic heavens into the world of
spirits,* and thus to men on earth. And the orderly ascent of all
who pass into the highest heavens on leaving this world, is, through
the world of spirits, the first and second heavens, and thence into
the third. All things which the Lord does, must be done accord-
Xi^ to divine order ; therefore the divine principles with which He
filled the Human, in the proceae of deification, descended accord
ing to order ; and He also ascended according to order — i. e.,
through the world of spirits, and thence through each of the
heavens, " up far above all heavens, that He might fill all things."
(Eph. iv. 10.) When He was seen by the disciples, therefore, after
his resurrection. He was seen in the world of spirts. He had
glorified the Human as to the natural world, but not yet fully
as to the spiritual world. This is evident from his words to
Mary : " Touch me not, for I have not yet ascended to my Father."
( John XX. 17.) He had put off all the impurities which appertain
to men on earth ; but there were impurities of a more subtle and
interior nature, such as appertain even to angeUc spirits, which had
not yet been wholly put off. For the loves of the best of the an
gels are impure in comparison with the Divine Love. " The heav
ens," it is said, " are not clean in his sight " ( Job xv. 16 ) ; and
"He chargeth his angels with folly." ( iv. 18.) In glorifying
* The world of spirits, according to our author, is not heaven, nor is it
hell, but is a middle place or state between both. Into this, every man first
comes after death, and thence, according as his life has been in the world, he
is elevated into heaven, or cast into hell. This middle state is what is meant
by " the great gulf " in Luke xvi. 26. (See Heaven and Hell, u. 421.)

THE RESURRECTION. 26')
the Human, therefore, the Lord had to put off not only the princi
ples of life which appertain to men and devils, but also those which
belong to the angels. He had not only to fight against hell, but
against heaven also. He had to endure temptations even from the
angels. Accordingly Swedenborg says :
" That the Lord in temptation fought at length with the angels them
selves, yea, with the whole angelic heaven, is an arcanum which hath
not heretofore been discovered. But the case herein is this ; the an
gels indeed are in the utmost wisdom and intelligence, but they
have all their wisdom and intelligence from the Lord's divine [ prin
ciple], and from themselves or their proprium they have nothing
of wisdom and intelligence ; so far therefore as they are princi
pled in truths and goods from the Lord's divine [ principle ], so far
they are wise and intelligent. That the angels have nothing of wis
dom and intelligence from themselves, they themselves openly confess;
yea, they are also indignant if any one attributes to them any thing
of wisdom and intelligence, for they know and perceive that this would
be to derogate from the divine [principle] what is divine, and to claim
to themselves what is not their own, thus to incur the crime of spiritual
theft. The angels also say, that all their own proprium is evil and
false, as well what they have received hereditarily, as what they have
contracted by actual life in the world when they were men ; and that
what is evil and false is not separated or wiped away from them, and
thereby they are justified, but that it remains with them, yet that they
are withheld of the Lord from what is evil and false, and are kept ( or
held ) in good and truth. These things all the angels confess, nor is
any one admitted into heaven, unless he knows and believes these
things ; for otherwise they cannot be in the light of wisdom and in
telligence which is from the Lord, consequently not in good and truth;
hence also it may be known in what manner it is to be understood,
that heaven is not pure in the eyes of God, as in Job, chap. xv. 15.
This being the case, to the intent that the Lord might restore the
universal heaven to celestial order. He even admitted into himself temp
tations from the angels, who, so far as they were in their own proprium,
so far were not in good and truth. These temptations are the inmost
of all, for they act only upon ends, and with such subtlety as to es
cape all observation : but so far as they are not in their own proprium,
BO far they are in good and truth, and so far incapable of tempting.
Moreover the angels are continually perfecting by the Lord, and yet
cannot in any wise be perfected to eternity to such a degree that their
wisdom and intelligence may admit of comparison with the divine wis
dom and inteUigence of the Lord ; for they are finite, and the Lord infi-
nitj, and finite admits of no comparison with infinite." — A. C. n. 4295.

268 THE RESURRECTION.
Thus we see, upon careful examination, that the circumstances
connected with the resurrection of our Lord are of such a charac
ter, as to be utterly irreconcilable with the idea that He rose with
a material body. But according to the doctrines of the New Church
they all admit of an easy explanation.
There are some other texts* often cited in proof of the resurrection
of the material body, but it is hardly necessary to notice them ;
for the interpretation which has been given of the passages
already cited will furnish a key to the right understanding of all
the rest.
I come now to notice a few passages which clearly teach the
New doctrine of the resurrection ; that is, the doctrine that man
rises immediately after death, not in a material but in a spiritual
body. Paul, in his first letter to the Corinthian Church (chap, xv.),
endeavors to prove the doctrine of the resurrection. This was
evidently the design of the Apostle in writuig this chapter, as
appears from the general scope of the argument there employed.
But he says not a word about the resurrection of the material body.
On the contrary, he asserts in the most unequivocal language, that
we shall not rise with " the self-same bodies " which we have had
in this world. " But some," he says, " wiU say. How are the
dead raised up ? And with what body do they come ? Fool !
That which thou sowest is not quickened, except it die : And that
which thou sowest, thou sowest not that body that shall be, but bare
grain, it may chance of wheat or some other grain : but God
giveth it a body as it hath pleased him, and to every seed his own
body." (xv. 35, 36, 37.) Here the Apostle plainly admits that the
body which is laid in the grave will not rise again ; and argues
that man will have a new body — evidently meaning a spiritual
body — ¦ suited to Ids new state of existence. Else where is the
force or meaning of his illustration ? For he suggests that the
self-same seed that is sown does not rise again. " Thou sowest
not," he says, "tliat body that shall be." But he goes further, and
applies his illustration, when he says, " So also is the resurrection of
the dead. It is sown in corruption ; it is raised in incorruption.
It is sown in dishonor ; it is raised in glory. It is sown in weak
ness ; it is raised in power. It is sown a natural body ; it is raised
* For a critical examination of these texts, the reader is referred to the Rev.
S. Noble's " Appeal in behalf of the Doctrines of the New Church."

THE RESURRECTION. 209
a spiritual body.* There is a natural body, and there is a spiritual
body." (xv. 42, 43, 44.)
It is impossible to state the doctrine of the New Church upon
this subject more explicitly than the Apostle has here stated it.
But, as if to remove entirely from the minds of those to whom he
was writing, the idea that the doctrine of man's resurrection im
plies a resurrection of the material body, he adds in the verse fol
lowing, " Now this I say, brethren, that flesh and blood cannot
inherit the kingdom of God."
Again : this Apostle, in his second letter to the Corinthians,
teaches the same doctrine in somewhat different language. " For we
know," he says, " that if our earthly house of this tabernacle bo
dissolved, we have a building of God, a house not made with
hands, eternal in the heavens." (v. 1.) Now it is evident, that,
by " our earthly house of this tabernacle," the Apostle means the
natural body ; and consequently by "the house not made with
hands, eternal in the heavens," he must mean the spiritual body.
And that he believed the latter house was to be entered and
enjoyed as soon as the former was dissolved, is evident from the
language which immediately follows : " For in this," he con
tinues, " we groan, earnestly desiring to be clothed upon with our
house which is from heaven : if so be that being clothed we shall
not be found naked. For we that are in this tabernacle do groan,
being burdened ; not for that we would be unclothed, but clothed
upon, that mortality might be swallowed up of life." And again
in the same chapter he speaks of his willingness " to be absent
from the body, and to be present with the Lord." This language
appears to intimate very plainly, that man will rise immediately
after death in a spiritual body — will "be clothed upon with his
house which is from heaven." And we do not well see how it
can be reconciled with the notion that there is to be no resurrec
tion except of the material body at some far distant period.
Again: writing to the Phillipians, Paul says: "For me to live
is Christ, and to die is gain." (i. 21.) And afterward he adds,
"For I am in a strait betwixt two, having a desire to depart and
be with Christ, which is far better." (v. 23.) From this it appears
that the Apostle believed the casting oft' of his material covering
would immediately bring him nearer to the Saviour, the Source of
* This passage, more correctly translated, would read, " a natural body is
imev ; a soiritual body is raised."

270 THE RESURRECTION.
true life and happiness. And can any one suppose that he thought
the putting o'l again of the natural body would improve the effect
of putting it off, and bring him nearer still ? The idea is absurd.
If we turn now to the Gospels, we shall there find the doctrine
of the New Church upon this subject taught still more explicitly,
and tnat of the Old more plainly contradicted.
When the Lord was transfigured before his three disciples, it is
said they saw Moses and EUas talking with Him. This could not
have been the case, unless they had appeared as real men in bodily
form. And that it was the spiritual and not the natural bodies of
Moses and EUas, which the disciples saw, is evident from the fact
that they saw them, not with their natural but with their spiritual
eyes, which were for a moment opened in them; for the Lord
himself calls it a vision; for He " charged them [the disciples],
saying. Tell the vision to no man." (Matt. xvii. 9.) The natural
eyes see only natural things. But a vision is evidently an appear
ance of something within or above nature, and consequently not
discernible by the natural eye. Besides, according to the com
monly received doctrine, their material bodies had not risen ; for
the resurrection day had not yet come.
Moses and EUas, then, have been seen as real men, with spiritual
bodies, living and speaking, long after their removal from this
natural world, and long before the general resurrection, accordmg
to the prevailing beUef upon this subject.
Again : on one occasion, conversing with the Sadducees upon
the subject of the resurrection, who believed that " there is no
resurrection, neither angel, nor spirit" (Acts xxiu. 8), the Lord
says : ' ' But as touching the resurrection of the dead, have ye not
read that which was spoken unto you by God, saying, I am the
God of Abraham, and the God of Isaac, and the God of Jacob ?
God is not the God of the dead, but of the living." (Matt. xxii.
31, 32.) Now Abraham, Isaac, and Jacob had long been dead as
to their natural bodies ; yet the Lord here teaches that they are
still living, and that their real life has not been interrapted or sus
pended by their removal to the other world : nay, more — ¦ that
they have actually risen again (in their spiritual bodies, of course),
for we observe that He is proving to the unbelieving Sadducees
the doctrine of the resurrection ; and this He endeavors to do, by
showing them out of their own Scriptures, that Abraham, Isaac,
and Jacob must still be Uving men.
Thus the Lord plainly teaches that Abraham, Isaac, and Jacob

THE RESURRECTION. 271
have already risen ; and He brings them forward as examples to
prove the general doctrine of a resurrection. The unavoidable
inference, therefore, to be drawn from His argument, is, that the
resuiTection of all men will be of a nature similar to that which
these patriarchs had already experienced — that is, immediately
after death.
In the parable of the rich man and Lazarus, the Lord also
teaches that man rises in a spiritual and substantial body, immedi
ately after his removal from the natural world. For He there
speaks of the rich man as suffering extreme torment, while Abra
ham and Lazarus are perfectly happy. Mention also is made of
Abraham's bosom — of hazarus' finger — of the rich man's eyes
and tongue ; and they are likewise spoken of as conversing with
each other, like men in this world. Thus they are represented as
real, living persons, possessing all the organs and faculties of men.
And that all this is related as taking place soon after their death,
is manifest from the rich man's speaking of his five brethren, who
were stUl living in the natural world.
Is it said that this is a parable, and therefore proves nothing ?
I reply, that the passage is none the less pertinent on that account ;
nor is the evidence which it affords upon the subject of our inquiry,
at all invalidated by this circumstance. For what is the design of
the parable ? What instruction was it given to communicate ?
Manifestly this — that all men, the evil as well as the good, con
tinue to live after the death of the natural body (of course it must
be in a spiritual body), and in a condition of life corresponding to
the internal and real quality of their affections and thoiights : that,
immediately on man's removal from this world by death, he finds
himself still living, a real man and in a real world, with his capaci
ties both of enjoyment and of suffering — according as the quaUty
of his Ufe may be good or evil — greatly increased : and that thus
a particular judgment takes place with every one as soon as the
body dies. And if there is to be, besides this, a general judg
ment, when men's souls will be reunited to their natural bodies
which have been rejected, is it not singularly strange that there is
given us, neither here nor elsewhere, the slightest intimation of it ?
Again : the Lord clearly teaches that man rises immediately after
death, when He says to the penitent thief who was crucified with
Him, " Verily I say unto thee, to-day shalt thou be with me in par
adise." ( Luke xxiii. 43.) Paradise evidently denotes some re
gion in the spiriLual world. This is plain from Rev. ii. 7, where it

272 BRIEF VIEW OP THE SPIRITUAL WORLD.
is said, " To him that overcometh will I give to eat of the tree of
life, which is in the midst of the paradise of God." Can any
thing, then, be more conclusive than this emphatic declaration of
our Lord, or more demonstrative of the New Church doctrine of
the resurrection ?
John also, in the Revelation, speaks of seeing great multitudes
of persons, when " a door was opened in heaven." In one place
he says, " I beheld, and lo, a great multitude, which no man could
number, of all nations, and kindreds, and people, and tongues,
stood before the throne, and before the Lamb, clothed with white
r.obes, and palms in their hands." (vii. 9.) And this was long
before the general resurrection, according to the prevailing belief.
We thus see that the testimony of the Bible on this subject, is
unequivocally in favor of the New doctrine of the resurrection, as
revealed through Swedenborg.
Having now shown, both from reason and Scripture, that
man rises and lives in a real, spiritual body, (and of course in a
real, spiritual world,) immediately after death, I proceed next to
notice, in a brief and general way, a few things which have been
revealed for the use of the New Church, concerning that world
which man enters when he puts off the natural body. My Umits
will not permit me to descend to particulars.
It was stated in the early part of this lecture, that according to
the writings of the New Church, the spiritual world is not remote
from the natural as to space, but is within it as the soul is within
the body. In that world, there is a heaven and a hell, which are
opposite to each other ; and a world of spirits in the middle be
tween them, which is what is signified by the " great gulf fixed"
between the rich man and Lazarus. In general there are three
heavens, one above or within the other, corresponding to the three
senses of the Word, and the three degrees of the human mind •
and opposed to these are also three hells. Yet these are not places,
( for space cannot properly be predicated of the spiritual world ),
but they are collections of individuals, who are in opposite princi
ples or states of life. Nevertheless, they appear to exist in space,
which appearance is according to their state. This may be ren
dered intelligible by means of the foUowing simple illustration.
Suppose two men, who are in very different states of mind — one
of an angeUc, the other of an infernal quality — are together in the
same room. As seen with the natural eye, and as spoken of ac-

BRIEF VIEW OF THE SPIRITUAL WORLD. 273
cording to natural space, they are near together ; but spiritually
viewed, they are very far apart. And could their spiritual eyes be
opened, so as to enable them to discern each other's spiritual bod
ies, they would actually appear as far apart as they are in respect
to the state of their minds — even though there had been no mo
tion of their bodies through space. But suppose these individuals
were to dwell together for several years, and the bad man should
meanwhile put away his evils and become heavenly minded like
the other, then, if seen with the spiritual eye, they would appear
near to each other — because they would be spiritually near — al
though as regards natural space, they might be no nearer than
they were before. Their spiritual nearness has been effected by a
great change in the mental state of one of them ; and if the spir
itual eyes of this one had been open all the time during these sev
eral years, he would have appeared to himself to be journeying
toward the other. Hence as Swedenborg says, " distances in the
spiritual world are from no other origin than from the difference of
the state of the interiors ; thence, in the heavens, from the differ
ence of the states of love, those are far distant who differ much,
and those little distant who differ little. Similarity causes them to
be together."— .£?: H. n. 42.
From this we may understand what is meant when it is said
that actual space does not belong to the spiritual world, while yet
there is an appearance of space corresponding to one's state. And
we may also comprehend why it is, as the writings of the New
Church teach, that all journeyings or apparent changes of place in
the spiritual world, are effected by real changes in the state of
one's mind : and also why all those words in Scripture, which, in
their natural sense, refer to place or change of place, in their spir
itual sense denote state or change of state. For example : the
Lord says, " Come unto me all ye that labor and are heavy laden,
and I will give you rest." The word come naturally signifies a
change of place. Here it plainly denotes a change of state ; —
such a change as takes place in the minds of those who become
regenerated, or who have their minds brought at-one with the
Divine Mind — who thus come to the Lord in the spiritual sense.
According to the writings of the New Church, the two opposite
kingdoms in the other world of which I have spoken — heaven and
hell — are made up entirely of persons who have once lived upon
this or some other earth. So that the doctrine concerning a class
of beings intermediate between man and God, fallen angels, (fee.

274 BRIEF VIEW OF THE SPIRITUAL WORLD.
is to be regarded as a fable of the poets ; which, however, the
Church has confirmed, through a misunderstanding and conse
quent misapplication of Scripture.
It is also taught in these writings, that both heaven and hell
are composed of innumerable societies, corresponding to that infi
nite variety of character which appertains to the human family.
This also the Lord teaches in these words : "In my Father's
house are many mansions ; if not I would have told you." And
into some one of these societies every individual comes, after his
removal from the natural world. If he be a good man — inter
nally as well as ea:ternally good^ — one whose ruling affections are
of the Lord and of the neighbor, he comes into such a heavenly
society as corresponds most nearly, in its general character, to the
peculiar quality of his own life's love, because there he will be
most happy. But if he be a bad man, or one whose ruling affec
tions are of self and the world, he comes into some one of the
infernal societies, which is in nearest correspondence with his own
state of life, because there he will be most happy or most at home.
For it is a doctrine of the New Church that the Lord, because He
is Love itself and Mercy itself, endeavors to make, and does make,
every one, even the devils in hell, as happy as He possibly can
make them.
This arrangement of all in the spiritual world into societies, is
strictly according to divine order. There is nothing arbitrary in
their association. They come together according to a law of spir
itual attraction, which is as fixed as the law by which natural
substances, having an affinity for each other, enter into a chemical
combination. Each one, of his own free choice, selects the society
which he prefers, and he prefers that which is nearest in agree
ment with his own state of life.
Swedenborg says : " In heaven like ones are, as if of themselves,
carried to like ones , for they are, with their like, as with their own,
and as at home ; but with others as with strangers, and as abroad.
When they are with their like, they are also in their freedom, and
thence in every dehght of life. All who are in similar good also
know each other — just as men in the world know their kindred, their
relations, and their friends — although they never before saw them; the
reason is, because in the other life there are no other kindreds, rela
tionships, and friendships, than spiritual ones, thus those which are of
love and faith." — H. H. n. 44, 46.
Every devil is also much happier in his own infernal society,
than he would be in a society of angels. And were he placed in

BRIEF VIEW OF THE SPIRITUAL WORLD. 275
a heavenly society, he would withdraw from it of his own free
choice ; for the heat of heaven, which is heavenly love, is extreme
torment to infernal spirits. — (See H. H. n. 618.)
This doctrine is perfectly rational. We see it illustrated to some
extent here in this world. Like seeks his Uke almost everywhere.
So universally is this the case, that the saying, " Birds of a feather
flock together," has long since passed into a proverb. Here is a
man who is in the love of ministering to the wants of the indi
gent, of reUeving the distressed, of imparting truth, and of doing
all the good he can in the worid. This is the delight of his Ufe.
And does not such a man instinctively, as it were, seek the society
of the benevolent, that he may co-operate with them in their phi
lanthropic enterprises ? While on the other hand the intemperate
and the licentious do as invariably seek the society of those of
similar character. And in both cases the association is formed,
not arbitrarily, nor by any foreign constraint, but in the most
perfect freedom.
This principle, therefore, or law of association in the spiritual
world, is really, if we will but think of it, an observed law of the
spirits of men while living in the natural world : a law according
to which men would uniformly associate, if all external restraints
were removed, and they were left in entire freedom.
But let it not be supposed, that, because each one in the spir
itual world chooses his own society, and goes where he can be
happiest, therefore the devils are as happy as the angels. On the
contrary, there is as wide a difference in this respect, as there is
between the quality of their ruling affections. The angels obey
all the laws of heavenly order (which are the laws of God) —
live in mutual love and charity, and in the performance of all good
uses from a free principle, because they love to live so, and find
therein the delight of their life. The devils, on the other hand,
live in no mutual love or charity, but in mutual hatred ; and if
they perform any uses, or obey any laws of order, they do it from
external constraint, as from fear of punishment, and not from af
fection or a free internal principle. And thus it is a source of
perpetual misery to them, to be restrained from doing always
what their infernal love or hatred prompts.
We have a complete illustration of this in the administration of
civil government upon earth. There are some men who love the
laws, and therefore obey them from a free principle — from gen
uine affection. Such persons never feel the laws to be tyrannical

276 BRIEF VIEW OF THE SPIRITUAL WORLD.
or oppressive. But there are others who do not really love the
laws, and who will, therefore, violate them as often as they can do
so with impunity. Such persons are kept in a state of order, or
civil obedience, not by any free internal principle, but by certain
external restraints, such as the fear of losing their property, or
reputation, or of being otherwise punished. By these, therefore,
the laws are felt as tyrants and oppressors, because they impose
restraints upon their infernal freedom.
Thus we see that the government both of heaven and hell is
perfectly rational.
With regard to heaven, the writings of the New Church teach
us that it is not, as Christians have generally supposed, a place of
inactivity or idleness ; but a state of pleasing and active usefulness.
Every angel lives in the performance of the very use for which he
is best qualified, and which he takes delight in performing, not for
the sake of himself, but for the good of his neighbor. But the
uses are all spiritual, yet corresponding to natural uses. By that
rest in heaven, which is promised to the good in the Word of God,
is not meant complete inaction, but the rest which arises from in
ternal peace : — rest from those spiritual conflicts with falses and
evils, which all have to encounter in becoming regenerated.
Swedenborg says :
" The employments in the heavens cannot be enumerated, for they
are innumerable and likewise various, according to the ofiices of the soci
eties ; for every society performs a peculiar office, since, as the societies
are distinct according to goods, so they are according to uses, since
goods, with all in the heavens, are goods in act, which are uses. Every
one there performs use, for the kingdom of the Lord is a kingdom of
uses."— ff. H. n. 387.
And after mentioning some of the general employments of the
angels, he adds :
" But every one has his particular charge ; for every general use is
composed of innumerable ones, which are called mediate, administer
ing, subservient uses ; all and each are co-ordinated and sub-ordinated
according to divine order, and, taken together, make and perfect the
general use, which is the general good.
" In heaven there are so many offices and so many administrations.
and also so many employments, that they cannot be enumerated on
account of their abundance ; in the world there are respectively few.
W\, how many soever there he, are in the delight of their work, and labor
from the love of use, and no one from the love of self or of gain ; nor

BRIEF VIEW OF THE SPIRITUAL WORLD. 277
has any one the love of gain on account of life, because all the neces
saries of life are given to them gratiutously ; they are housed gratui
tously, they are clothed gratuitously, and they are fed gratuitously :
from which it is evident, that those who have loved themselves and
the world more than use, have not any lot in heaven : for every one's
own love or own affection remains with him after his life in the world,
nor is it extirpated to eternity.
" Every one in heaven is in his work according to correspondence,
and the correspondence is not with the work, hut with the use of every
work. He in heaven, who is in an employment or work correspond
ing to his use, is in a state of life altogether similiar to that in which
he was in the world ; for what is spiritual and what is natural act in
unity by correspondences; yet with this difference, that he is in more
interior delight, because in spiritual life, which is more interior life, and
hence more receptive of heavenly blessedness." — H. H. n. 392, '93, '94.
Such is the organization of the whole angelic heaven, that every
individual, and every society there, acts in union with, and for the
good of, all the rest, in the most perfect and wonderful manner.
While each performs uses for all the rest, he receives in return the
benefit of all their several uses. And the perfect order, subordina
tion, mutual co-operation, and unity of action, which prevail
among the several societies there, are represented by the order,
mutual co-operation, &c., of the several members, organs, and
viscera of a healthy human body, to which indeed the angelic so
cieties correspond. And this agrees with what the Apostle teaches,
where he speaks of the Church as being " one body in Christ, and
every one members one of another." ( Rom. xii. 5.) Now inas
much as the human form is the most perfect of all forms, being
the form of the Lord himself, therefore it expresses the most per
fect idea of beautiful, orderly, and harmonious arrangement of
many parts into a complete whole. Hence it is said that the whole
angelic heaven is in the human form ; and, in New Church phrase
ology, it is called Maximus Homo — the Greatest Man.
" Because heaven is such," says Swedenborg, " therefore also it is
ruled by the Lord as one man, and thence as one ; for it is known, that
although man consists of an innumerable variety of things, as well in
the whole as in part — in the whole, of members, organs, viscera — in
part, of series of fibers, nerves, and blood-vessels ; thus of members
within members, and of parts within parts; yet still, when he acts, acts as
one. Such also is heaven under the auspices and guidance of the Lord.
" That so many various things in man act as one, is because there
is not any thing there which does not do something for the common
weal, and perform a use. The whole performs use to its parts, and the

278 BRIEF VIEW OF THE SPIRITUAL WORLD.
parts perform use to the whole, for the whole is from the parts, and the
parts constitute the whole ; wherefore they provide for each other,
they have respect to each other, and are conjoined in such a form, that
all and each of the things refer themselves to the whole and its good.
Hence it is that they act as one. Similar are the consociations in the
heavens, for they are conjoined there according to uses in a similar
form ; wherefore those who do not perform use to the whole, are cast
out of heaven, because they are things heterogeneous. To perform
use, is to will well to others for the sake of the common good ; and
not to perform use, is to will well to others, not for the sake of the
common good, but for the sake of themselves. The latter are those
who love themselves above all things ; but the former are those who
love the Lord above all things. Hence it is, that those who are in
heaven act as one, but this not from themselves, but from the Lord ;
for they regard Him as the only one from whom all things are, and his
kingdom as the whole, which is to be regarded. This is meant by the
words of the Lord, ' Seek ye first the kingdom of God and his right
eousness, aTid all things shall be added unto you.' (Matt. vi. 33.) To
seek his righteousness, is to seek his good. Those who in the
world love the good of their country more than their own, and the
good of their neighbor as their own, are those, who, in the other life,
love and seek the kingdom of the Lord ; for there the kingdom of the
Lord is in the place of their country ; and those who love to do good
to others, not for the sake of themselves, but for the sake of good, love
the neighbor ; for there good is the neighbor. All those who are such,
are in the Greatest Man, that is, heaven." — H. H. n. 63, 64.
We are alscf taught that hell consists of innumerable societies,
the same as heaven. But because mutual love does not exist there,
but mutual hatred — because the principles of life which govern in the
hells are, in every respect, the opposite of those which rule in the heav
ens, therefore each devil, when seen in the light of heaven, appears
not in the human but in a monstrous form. Hence it is said that
the hells, in one complex, appear before the Lord as a man-monster.
"All spirits in the hells," says Swedenborg, " when inspected in
any light of heaven, appear in the form of their own evil ; for every
one is an effigy of his own evil, inasmuch as with every one the inte
riors and exteriors act in unity, and the interiors present themselves
visible in the exteriors, which are the face, the body, the speech, and
the gestures. Thus their quality is recognized as soon as they are
seen. In general, they are forms of contempt for others, of menaces
against those who do not pay them respect ; they are forms of hatreds
of various kinds, also of various kinds of revenge ; outrage and cruelty
from their interiors are transparent through those forms ; but when
others commend, venerate, and worship them, their faces are con-

BRIEF VIEW OF THE SPIRITUAL WORLD. 279
tracted, and have an appearance of gladness grounded in delight. It
is impossible to describe in a few words all those forms, such as they
appear, for one is not like to another ; only between those who are in
similar evil, and thence in a similar infernal society, there is a general
similitude, by virtue of which, as from a plane of derivation, the faces
of each appear there to have a kind of likeness. In general, their
faces are direful, and void of life, like carcasses ; in some they are
black, in some fiery like little torches, in some disfigured with pimples,
warts, and ulcers ; in several no face appears, but in its stead some
thing hairy or bony, and in some, teeth only are exhibited. Their
bodies also are monstrous ; and their speech is as the speech of anger,
or of hatred, or of revenge ; for every one speaks from his own falsity,
and the tone of his voice is from his own evil ; in a word, they are all
images of their own hell. It has not been given me to see what is
the form of hell itself in genera; ; it was only told me, that as the
universal heaven in one complex constitutes one man, so the universal
hell in one complex constitutes one devil, and may likewise be pre
sented in the effigy of one devil. It is, however, to be noted, that
such is the appearance of the infernal spirits in the light of heaven ;
whereas amongst themselves they appear as men, which is of the
Lord's mercy, lest they should seem as filthy one amongst another as
they appear before the angels ; but that appearance is a fallacy, for as
soon as any ray of light from heaven is let in, their human forms are
turned into monstrous forms, such as they are in themselves, as des
cribed above ; for in the light of heaven everything appears as it is iu
itself."— if. H. n. 563.
These are some of the things taught in the writings of the New
Church, concerning societies of men in that world which all enter
as soon as they leave the natural body. Every man enters some
society, either of angels or of devils, according to the quality of
his life, and there he remains to eternity. For every one carries
with him into the other world such a quality of Ufe as he had
procured to himself in this : thus each one carries with him his
own heaven or his own hell. The quality of every one's life may
be known from his ruling love, for it is this which makes his Ufe.
It is this, from which all a man's subordinate loves derive their
quality. If one's ruling love be of the Lord and the neighbor,
and he Uve in the performance of uses from this love, or from the
love of use, then the quality of his life is good ; and when he is
removed to the spiritual world he enters some angeUc society,
which is in a similar state of love with himself But if his ruling
love be of self and the world, and whenever he performs any uses
he does it, not from the love of use but from the love of self, then

?80 BRIEF VIEW OF THE SPIRITUAL WORLD.
the quality of his life is evil ; and when he passes into the other
world he enters some infernal society whose quality of Ufe is in
general similar to his own. Swedenborg says :
" Heavenly love is to love what is good, sincere, and just, because it
is good, sincere, and just, and to act accordingly from that love ;
thence they have the life of what is good, sincere, and just, which is
heavenly life. Those who love these things for the sake of them, and
do them or live them, love also the Lord above all things, because
these are from Him ; and they also love the neighbor, because these
are the neighbor who ought to be loved. But corporeal love is to love
what is good, sincere, and just, not for the sake of them, but for the
sake of self, because to secure thereby reputation, honor, and gain ;
they do not regard the Lord and their neighbor in what is good, sin
cere, and just, but themselves and the world, and feel delight in fraud ;
and what is good, sincere, and just from fraud, is evil, insincere, and
unjust, which latter they love in the former. Because the loves thus
determine the life of every one, therefore all, as soon as they come
after death into the world of spirits, are explored as to their quality,
and are attached to those who are in similar love — those who are in
heavenly love, to those who are in heaven ; and those who are in cor
poreal love, to those who are in hell. And also, after having passed
through the first and second state, they are so separated, that they no
longer see each other nor know each other ; for every one becomes
his own love, not only as to the interiors which are of the mind, but
also as to the exteriors which are of the face, the body, and the speech,
for every one becomes an effigy of his own love, even in externals.
Those who are corporeal loves appear gross, obscure, black, and de
formed ; but those who are heavenly loves appear fresh, bright, fair,
and beautiful. They are also altogether dissimilar as to their minda
and thoughts ; those who are heavenly loves are also intelligent and
wise, but those who are corporeal loves are stupid, and idiotic. Those
who are in love corporeal cannot in any wise live in the heat of heaven,
for the heat of heaven is heavenly love ; but in the heat of heU,
which is the love of indulging rage against others who do not favor
themselves ; contempt of others, enmity, hatred, revenge, are the
delights of that love ; and when they are in those delights they are
in their life, not at all knowing what it is to do good to others frora
good itself, and for the sake of good, but only to do good from evil,
and for the sake of evil. Neither can those who are in corporeal love
breathe in heaven, for when any evil spirit is brought thither, he draws
nis breath as one who struggles in a contest ; whereas they who are
in heavenly love breathe the more freely, and live the more fully, the
more interiorly they are admitted into heaven. From these things it
may be manifest, that heavenly and spiritual love is heaven with man,

BRIEF VIEW OF THE SPIRITUAL WORLD. 281
because on that love are inscribed all things of heaven ; and that cor
poreal and worldly love, without heavenly and spiritual love, are hell
with man, because on those loves are inscribed all things of hell.
Hence it is evident, that he who is in heavenly and spiritual love
comes into heaven, and he who is in corporeal and worldly love, with
out heavenly and spiritual, into hell." — H. H. n. 481.
From what has now been said concerning societies in the spir
itual world, it will be seen that a very different doctrine is taught
in the writings of the New Church from what is found in those of
the Old, concerning the future condition of the wicked, and the
nature of their punishment. According to the New doctrines,
there is nothing arbitrary, either in the punishment of the wicked
or the reward of the good : but, agreeably to an etei-nal law of
irder, goodness is its own reward, and sin its own tormentor. To
^uote again the language of Swedenborg :
"There is nothing of punishment from the Lord, but /rom evil itself;
for evil is so conjoined with its own punishment, that they cannot be
separated ; for the infernal crew desire and love nothing more t,han to
do evil. Hence the Lord does not cast any one down into hell, but
every one casts himself down, not only whilst he lives in the world,
but also after death, when he comes amongst spirits. The spiritual
heat appertaining to man is the heat of his life, because in its essence
it is love ; this heat is what is meant in the Word by fire ; love to the
Lord and neighborly love being meant by heavenly fire, and self-love
and the love of the world by infernal fire." — Ib. 548, '60, '68.
From this we may learn what is signified by the lake of fire and
brimstone, into which, it is said, the wicked will be cast. It de
notes, in general, a state of evil lusts and false persuasions, into
which those persons cast themselves, who willfully reject and dis
obey the Divine Truth. A lake, when employed in a good sense,
as when a lake of water is spoken of, denotes an abundance of
truth ; for water corresponds to truth. But when used in an op-
opposite sense, as in the present instance, it denotes what is opposite
to truth, or falses in abundance. Fire denotes love, either good
or evil. Here, it denotes evil love, which is infernal fire. And
because such love is conjoined with all kinds of falses, therefore
the state of one's mind in which it dwells, is described, in corre -
spondential language, by a lake of fire. By brimstone is denoted
the lust of evil and thence of falsity. This lake is sometimes said
to burn with fire and brimstone, to denote the inflammatory and
consuming character of all evil and infernal loves, passions and
24

282 BRIEF VIEW OP THE SPIRITUAL WORLD.
lusts. By the wicked being cast into this lake, as is sometimes
said, is signified that men cast themselves into such an infernal
state of mind as is denoted by it, through a voluntary rejection
and disobedience of the truth. The reason why they are said to
be cast into this lake, as if it were done by the Lord in an arbi
trary manner, is, because it is effected through thp operation of a
law of divine order. For it is an eternal law of order, that those
who reject and disobey the truth, shall fall into such a state of
mind as is denoted by the " lake that burneth with fire and brim
stone." Such is the burning lake in which all the wicked will have their
part ; — into which are cast " the beast and the false prophet," and
all who " have received the mark of the beast and worshiped his
image." "And the smoke of their torment ascendeth up forever
and ever;" that is, evil concupisences and the pride of self-
derived intelligence, which is darkness when compared with heav
enly light, continuallj' proceed from the tormenting love of self,
in which those are who are denoted by the dragon, the beast, and
the false prophet, as natural smoke proceeds from the fire.
I have thus presented the doctrine of the New Church concern
ing the resurrection, together with a brief view of that world
which every man enters immediately after death. Of the truth
and reasonableness of the views here offered, the reader must
judge for himself. But before he allows himself to pronounce an
unfavorable verdict, I earnestly entreat him to procure and read
with attention, the entire work by Swedenborg on Heaven and
Hell, from which most of the above extracts are taken.
Then look at the New doctrine of the resurrection in a practical
point of view, and contrast it with the Old one in this respect. It
brings the spiritual world and the day of judgment very near to U8
all. It teaches us that the spirit of man is the man himself, en
dowed with sensations far more acute than any that can be im
parted to flesh and blood ; and that his state of final happiness or
misery is not to be deferred to some indefinite, and perhaps very
remote period, but that, immediately on quitting the natural world,
he rises a real man, and enters at once upon his reward in the
spiritual world. And when, in connection with this, we reflect that
there is nothing arbitrary either in the rewards or punishments of
the other life — that we carry with us our own heaven, or our own
hell — that the quaUty of Ufe which we have procured, each on*

BRIEF VIEW OF THE SPIRITUAL WORLD. 283
for himself, in this world, or t]ie nature of the love which we have
permitted to rule in us, wiU remain with us to eternity — what a
powerful motive is here presented to induce men to cease from
evil and learn to do well 1 — to induce them to observe all things
whatsoever the Lord hath commanded.
Verily, it is difficult to conceive how the practice of -virtue and
the discouragement of vice, can be enforced by stronger sanctions
than those furnished by the New doctrines which we have just
been considering.

LECTURE XI.

SWEDENBORG S INTROMISSION INTO THE SPIRITUAL WORLD  ITS P08-
SIBILITT PROVED FROM THE SCRIPTURE.

*'I will come to Visions and ReTelations." — 2 Cor. xii. 1.
Writing upon the subject of Swedenborg's modes of perception,
the pious, learned, and philosophic Richer says :
"At the word ' Vision,' science is disturbed, faith alarmed ; and
the mind, without examination, appeals to ridicule and mockery.
la this proscribed word, superstition, fanaticism, and deception,
meet. One sees in it unequivocal proof of a disordered brain ;
another, the certain influence of the spirit of darkness ; a third,
the evidence of gross and ignorant credulity. Memory recaUs
what one has read, and receives these visions with the same con
tempt we have been accustomed to feel for those of ancient story.
If history has wished to blast the reputation of any religious per
sonage, it has called him a visionary. Is there in a romance a
character whose delirious opinions the author would condemn, he
makes him a visionary. It is a word which everywhere invites
proscription, contempt, ridicule, and hatred. The infant, whose
reason is just budding, smiles at the story of a vision ; for it is told
him along with the fairy tales, to which no one is expected to Usten
seriously. And while uttering this word, the man of letters smiles ;
for if he spoke it seriously, his reputation would suffer.
" However fearful may appear such a coaUtion of enemies, it is
nevertheless certain, that truth has very often appeared upon the
earth under discredited terms. The Gospel had its origin in the
midst of a people, who had become the scorn of all others. Let
us venture then to approach, without prejudice, the phenomena of
visions. We shall find, perhaps, even here, materials for true
science, which should dread no investigation. We shaU undoubt
edly be convinced, that enlightened religion has nothing to fear
from the results of this study ; we shall at last acquire the proof
that the frivolity which jests with it, as with an arbitrary thing,
attacks a fact which demands to be observed, comprehended, and
appreciated. Our conscience will then put us in a condition to
pass a definite judgment upon this subject, instead of repeating,
like servile echoes, the pleasantries of people who have never been
(284)

swedenborg's intromission into the spiritual world. 286
able to think for themselves, or who have not had light or strength
enough to straggle against an error which had become dominant.
" We will begin, then, consistently with these views, to consider,
in this celebrated man, the visionary in good faith.
" In truth, it is as a seer of visions, that Swedenborg asserted his
mission, and it may be remarked that no founder of religion has
spoken in the name of reason alone ; he has spoken as an organ of
heaven, with which he has claimed to be in communication. If
reason alone had been appealed to in aid of the establishrnent of
forms of worship, there would have been as many, without doubt,
as there are individuals ; for each man has his own manner of feel
ing and conceiving the truth. The right of imposing his religious
opinions on others, belongs to no one, rationally speaking ; but, if
not as an imperative right, at least as a demonstrative right, it
may in some sort, belong- to certain individuals in communication
with the divine power.
"What appears, at the first view, a motive for rejecting Sweden
borg, appears, on further reflection, rather a guarantee of the mis
sion with which he declares himself charged. If he had claimed
to be chosen in order to establish upon the earth a new providen
tial kingdom by the extent of his reason, the excellence of his un
derstanding, the moral superiority of all his faculties, by what right
would his intelUgence have prevailed over that of others ? With a
claim so extraordinary, he should necessarily, in order to be re
ceived, assert an intercourse equally extraordinary with the Divin
ity whose agent he is.
" But let it not be thought that I demand here the sacrifice of rea
son ; it seems to me, on the contrary, that it is by the use of this
faculty alone, that I can assure myself that anything above it ex
ists. To expel her from a domain which is hers, is not the way to
force her to surrender ; she will revolt against this tyrannical act,
and will never submit to what one would attempt to impose upon
her. If you present to her, on the contrary, something inaccessi
ble to our senses, those instruments which have been given us to
act within certain limits, she will soon herself acknowledge her in
sufficiency, and her laying down of her authority will be her own
act. In refusing to act, she will exercise all her force, and all her
independence. "Now, it is a long time since the reason of enUghtened men has
declared itself incompetent for the explanation of certain phenom
ena, which do not enter into the common order of Ufe and of

286 swedenborg's intromission
thought. There is beyond the science of sensation a science of man,
scarcely known, it is true, but yet acknowledged ; it is that which
explains dreams, presentiments, visions, a thousand supernatural
effects attested by the most respectable writers in all times." — See
New Jerusalem Magazine for Nov., 1841, p. 104.
These remarks are from the pen of an able French writer, who
possesses a good heart, extensive learning, and one of the most
eminently clear and philosophic minds of modern times. They are
cited as an appropriate introduction to the present lecture.
In the commencement of his work entitled " The Delights of
Wisdom concerning Conjugial Love,"- Swedenborg says :
" I foresee that many who read the relationa.immediately follov/ing,
and those annexed to the chapters, will believe that they are inven
tions of the imagination ; but I assert in truth that they were not
invented, but truly done and seen ; nor seen in any state of the sleep
ing mind, but in full wakefulness. For it has pleased the Lord to man
ifest himself to me, and to send me to teach those things which will
belong to the New Church, which is meant by the New Jerusalem in
the Apocalypse ; for which purpose He has opened the interiors of
my mind and spirit ; whereby it has been given me to be in the spir
itual world with angels, and at the same time in the natural world with
men, and this now for twenty-five years."
In another of his works, this illumined author says :
" Since the Lord cannot manifest Himself in person, as has been
shown just above, and yet He has foretold that He would come and
establish a New Church, which is the New Jerusalem, it follows, that
He is to do it by means of a man, who is able not only to receive the
doctrines of this Church with his understanding, but also to pubhsh
them by the press. That the Lord has manifested Himself before me,
his servant, and sent me on this office, and that, after this. He opened
the sigliT; of my spirit, and thus let me into the spiritual world, and
gave me to see the heavens and the hells, and also to speak with
angels and spirits, and this now continually for many years, I testify in
truth ; and also that, from the first day of that call, I have not received
any thing which pertains to the doctrines of that church from any an
gel, but from the Lord alone, while I read the Word." — T. C. R. n. 779.
Such is the language in which the especial mission, claimed for
the Swedish Seer, as a divinely appointed instrument in revealing
the truths of the New Dispensation, is asserted by the Seer him
self. I well remember how wild and strange these assertions
sounded to my ears, before I had satisfied myself, by an impartial

into the spiritual world. 287
and thorough examination of his writings, of the claims ot him
who makes them. And I am not, therefore, surprised, that
others, on first hearing them, should say in their hearts if not with
their lips, " These are hard sayings : who can hear them ?"
The present is a faithless age, indeed. Tell Christians that there
is a spiritual world, more real and substantial than this world of
matter, and that angels are real men with spiritual and substantial
bodies, and with all the human faculties and organs more perfect
than those which belong to men on earth, — and in nine cases out
of ten they will doubt it with their lips, while in their hearts they
deny it altogether. Tell them that man has, within his fleshly cov
ering, a spiritual and imperishable body, in which he rises imme
diately after death — that this body is endowed with spiritual
senses, and that these senses may be opened by the Lord while
man lives upon earth, so as to make him sensibly acquainted w^ith
the things of the spiritual world, and that they actuaUy have been
opened at such times and for such purposes as the Lord in his wis
dom has deemed fit — tell this to professedly religious men, and
they will generally receive it with a contemptuous sneer. The
bare assertion, that Swedenborg's spiritual senses were opened, and
that he really saw things in the spiritual world, and conversed with
angels and spirits as man with man, is deemed, by most people,
sufficient of itself to stamp his communications with extravagance
and folly. It is but a few weeks since, that one of the reUgious
journals * of this city, stated as evidence of Swedenborg's delu
sion, that he professed to enjoy open intercourse with angels and
spirits. And this was stated in such a connection, as to leave no
doubt that the editor meant his readers to infer, that, therefore
Swedenborg's writings must be foolish, and the doctrines of the
New Church false.
Such, in these latter times, is the real infidelity in the minds of
professing Christians — infidelity in the heart's core of'the prevail
ing church. There are multitudes in Christendom now, like the
Sadducees at the time of the Lord's first advent, who, in their
hearts, "believe that there is no resurrection, neither angel nor
spirit :" — multitudes who deny the reality of a spiritual world, and
of course the reality of all spiritual existences. The Church is
steeped in sensualism. There is no faith in spiritual things. And
thus is fulfilled the prediction implied in this interrogatory of our
« The New-York Evangelist

288 swedenborg's intromission
Saviour, " When the Son of Man cometh shall He find faith on the
earth ?"
Yet when we consider how many enthusiasts, fanatics, and im
postors there have been in the Church, who have deluded both
themselves and others with their pretended revelations, it is not so
much to be wondered at, after all, that the very idea of a vision
should come to be ridiculed ; and that whoever professes to have
had one, should, therefore, be regarded as a person of disordered
intellect, or as possessing at least an unduly developed organ of
mxirvelousness. But, certainly, it is neither wise nor just, as was
remarked in a previous lecture, to conclude from the many pre
tended revelations which men have had, that therefore there can be
no true ones ; nor, because there have been impostors and lying
spirits in all ages of the Church, that, therefore, there can be no
genuine messengers of a revelation from heaven. Those who
would draw such inferences from such data, are not aware of the
extent to which their logic would lead them. For, to be consistent,
they must reject the Sacred Scripture itself as unworthy of credit —
as the production, indeed, of madmen — because herein are re
corded many miracles and visions. And this is precisely what
the infidel has done.
No. The wiser, and far more philosophic and Christian course
to pursue in these days of imposture and delusion, is, to " believe
not every spirit, but try the spirits whether they be of God."
We should endeavor to " prove all things," that we may the more
securely " hold fast that which is good." And since we " know
not what hour the Lord doth come" — since we know not when,
nor where, nor how. He will manifest Himself to human minds, it
becometh us to do as he commands — " Watch." We are told
that " there shall arise false Christs and false prophets, and shah
show great signs and wonders ; insomuch, that if it were possible,
they shall deceive the very elect " — a declaration which proves
that His second advent is not to be upon the natural clouds, but
in some manner that may be, and will be, counterfeited. This,
while it plainly teaches that we ought to be ever on our guard
against imposture, teaches also, as plainly, that we ought not to
reject indiscriminately ever3'thing which pretends to be a new reve
lation. Indeed, the declaration itself is sufficient evidence that
there will be a coming of the true Son of Man. And an indis
criminate rejection of everything which claims to be a fulfillment
of the predicted second advent, would evidently lead men to rejeoi

INTO THE SPIRITUAL WORLD. 28ll
Him who is the Truth itself, whenever and in whatever form He
might appear. " Watch therefore ; for in such an hour as yo
think not, the Son of Man cometh."
I am aware that Swedenborg's alleged intercourse with spirits
and angels, and the Relations which he has given of things seen
in the spiritual world, are generally regarded as the most objec
tionable parts of his writings. Nor is it strange that, in this
" faithless and perverse generation," it should be so. His Memora
bilia appear, at first, like the dreams of superstition, or the tales
in the Arabian Nights' Entertainments.
It is often the case that persons who have become fully con
vinced of the truth of all the rest of his writings, continue for
some time in a state of doubt with regard to the Memorable Rela
tions. These are usually the last things that are fully received
and rationally understood, and are great stumbling-blocks to many
sincere inquirers. This being the case, it may be useful to show —
as I now proceed to do — not only the possibility of Swedenborg's
alleged intercourse with the spiritual world, but also the consis
tency and rationaUty of the disclosures in his Memorable Relations.
When rightly viewed, these Relations, so far from invalidating the
force of the rest of his teachings, help to confirm their truth ;
and, at the same time, they receive from the obvious truth of the
other parts, ample confirmation of their own verity.
But even if this were not so — even if the Memorabilia were
admitted as evidence of Swedenborg's insanity — this would in no
wise affect the trath of other parts of his writings ; for their truth
does not rest upon his or any other man's testimony. It is some
thing that may be seen in its own light, and rests, therefore, upon
its own intrinsic rationality — its agreement with nature, reason,
the constitution and laws of the human soul, and with the Word of
God. Truth, which is susceptible of such verification, can in no
wise be affected by the sanity or insanity of him who utters it. A
law of nature which we are able to verify by po.sitive experiment
or mathematical demonstration, is not at all dependent on the
character of its discoverer. Its demonstration is none the less
possible, nor its truth the less certain, though the man who first
announced it may have been a fool or a maniac. And the same
may be said of the truths revealed in the theological writings of
Swedenborg. But the goodness of Swedenborg's heart, the purity and inno
cence of his life, the many and distinguished honors conferred upon

293 swedenborg's intromission
him, and the clearness, order, depth, and soundness of his under
standing, according to the testimony of those who knew him inti
mately, are sufficient, one would think, to make wise men very
reluctant to pronounce even such statements as those with which
this lecture commenced, either dreams or fables. His heart, we
may depend upon it, was too good to allow him to deceive others ;
and his understanding was too clear and comprehensive to allow
him to deceive himself.
The purpose, or one of the purposes, for which Swedenborg was
permitted to enjoy open intercourse with spirits and angels, is stated
by himself in the following language :
" That there is a spiritual world inhabited by spirits and angels, and
that of a very different nature and constitution from that we live in
here, is a truth much doubted of by many, even in the Christian
world ; and that, because no angel has come down from heaven to
declare it unto them, and no man, whilst in the body, hath ascended
up and seen it. And therefore, that ignorance in this particular may
no longer be pretended by such for an excuse of their unbelief, .and
lest, by a most fatal delusion, they should fall into that species of
atheism which ascribes all to nature, the Lord hath been graciously
pleased to give me a view in spirit, both of the heavenly and hellish
kingdoms; so that I can, from sight and experience, declare, that
there are two worlds entirely distinct from each other, the one in
which all things are spiritual, and therefore called the spiritual world ;
the other in which all things are natural, and therefore called the nat
ural world ; that spirits and angels live in the world that is accom
modated to their condition of existence, as men do in that which is
proper to them ; and also, that every man passes through death from
the one to the other, in which he continues to live to all eternity." —
iTt/lux n. 3.
I design, at present, to consider the question of the possibility
of Swedenborg's intromission into the spiritual world after the
manner alleged by him ; and, in the next lecture, shall consider
whether it he probable, or whether, from his well known character
and from the nature of his disclosures, there is reason to beUeve
that such was the case.
First, then, is the thing alleged possible ? If we believe that
there really is a spiritual world, and that man has a spiritual body
adapted to it, as his material body is adapted to this natural world,
then certainly it does seem possible. For if we have a spiritual
body within the natural, we should suppose that body would be
endowed with senses suited to its wants and uses in the spiritual

into the spiritual world. 291
world, as our natural senses are suited to our wants and uses in
this world. And since man, as to his spirit, or hia spiritual body,
is actually an inhabitant of the spiritual world even while he Uves
upon earth, if he has spiritual senses, there is no reason that we
can see why these might not be opened so as to enable him to see
and hear things in the spiritual world, whenever the Lord in his
infinite wisdom should see a fit occasion for doing so. Reason,
therefore, admits its possibility.
But on turning to the Sacred Scripture, we find this question
placed beyond all doubt. We there find abundant evidence, not
only that man has spiritual senses, but that they have frequently
been opened in him while Uving in this world. All the instances
which are recorded in the Scripture, of angels having been seen
by men, furnish us with evidence of this kind. (See Gen. xix. 1 ;
xxxii. 1 ; Luke i. 30 ; ii. 10 ; xxiv. 23, and other places.) For if
angels* or spirits could be seen with the natural eyes, then why
are they not frequently seen ? Why do we not see the spirits of

* The word angel, in the original, both Hebrew and Greek, means simply
a messenger — one sent. Some commentators, therefore, wish to confine the
word entirely to persons living in the natural world. But that the word is
used to designate an inhabitant of the spiritual world, is manifest from many
passages in which it occurs. Thus in Luke, we are informed that the Lord's
advent was announced to the shepherds by " the angel of the Lord ; " " and
suddenly there was with the angel a multitude of the heavenly host ; " and
afterward, we are told what happened when " the angels were gone away
from them Into heaven." ( ii. 9, 13, 15.) If these had not been spiritual be
ings, they would hardly have been spoken of as " the heavenly host," nor as
going away into heaven when they left the shepherds ; nor can we otherwise
conceive how such a multitude could have appeared "suddenly" to the shep
herds while "keeping watch over their flock bynight." But If we admit
that man has Spiritual eyes which may be opened suddenly, so as to give him
a view of angels and spirits, then this whole passage becomes easy of expla
nation. Again : in the parable of the rich man and Lazarus, we are told that when
the beggar died, he " was carried by angels into Abraham's bosom." ( Luke
xvi. 22.) These "angels" were evidently beings who attended the poor man
in the spiritual world. The Lord also says of little children " that their angels
in the heavens do always behold the face of my Father which is in the heav
ens." ( Matt, xviii. 10. ) These must mean inhabitants of the spiritual
world. The Apostle also says, " Though I speak with the tongues of men
and of angels, and have not charity, I am become as sounding brass and a
tinkling cymbal." ( 1 Cor. xiii. 1.) Angels are evidently used here to dis
tinguish the inhabitants of the spiritual world from men, who belong to the
natural world.

292 swedenborg's intromission
our friends after they have left the natural body ? Why are not the
spirits of all who have departed this life visible to the natural eye ?
Again : we find it frequently said in the Scripture, that persons
were " carried away in the Spirit." And when in this state, it
appears that they heard and saw wonderful things. Thus in the
prophecy of Ezekiel : " Then the spirit took me up, and I heard
behind me a voice of a great rushing, saying. Blessed be the glory
of the Lord from this place. I heard also the noise of the wings
of the living creatures that touched one another, and the noise of
the wheels over against them, and the noise of a great rushing."
(iu. 12, 13.) Is this to be regarded as a mere fancy of the
prophet — as something which he imagined that he heard — or
did he really hear such sounds as he describes ? And if so, were
they in the natural or in the spiritual world ? Were they heard
with the ears of the natural or of the spiritual body, when the
prophet was " lifted up ?"
Again : this same prophet declares, that " it came to pass in the
thirtieth year, in the fourth month, in the fifth day of the month,
as I was among the captives by the river of Chebar, that the heav
ens were opened, and / saw visions of God." ( i. 1.) And he de
scribes what he saw.
" And I looked," he says, "and behold a whirl-wind came out of the
north, a great cloud, and a fire infolding itself, and a brightness was
about it, and out of the midst thereof as the color of amber, out of the
midst of the fire : Also out of the midst thereof came the likeness of
four living creatures. And this was their appearance ; they had the
likeness of a man. And every one had fourfaces, and every one had
four wings. And their feet were straight feet ; and the sole of their
feet was like the sole of a calf's foot : and they sparkled like the color
of burnished brass. And they had the hands of a man under their
wings on their four sides ; and they four had their faces and their
wings. Their wings were joined one to another ; they turned not
when they went ; they went every one straight forward. As for the
Ukeness of their faces, they four had the face of a man and the face
of a lion on the right side ; and they four had the face of an ox on
the left side ; they four also had the face of an eagle. Thus were
their faces : and their wings were stretched upward ; two wings of
every one were joined one to another, and two covered their bodies.
" Now, as I beheld the living creatures, behold one wheel upon the
earth by the living creatures, with his four faces. The appearanca
of the wheels and their work was Hke unto the color of a beryl ; and
they four had one likeness : and their appearance and their work was

INTO THE SPIRITUAL WORLD. 293
as it were a wlieel in the middle of a wheeh When they went, they
went upon their four sides ; and they turned not when they went. As
for their rings they were so high that they were dreadful ; and their
rings were full of eyes round about them four. And when the living
creatures went, the wheels went by them ; and when the living crea
tures were lifted up from the earth, the wheels were lifted up. Whith
ersoever the spirit was to go, they went, thither was their spirit to go;
and the wheels were lifted up over against them : for the spirit of the
living creatures was in the wheels." — (Ezekiel i. 4-20.)
Did the prophet see these things in the natural or in the spir
itual world ? — with his natural or with his spiritual eyes ? They
were what he calls "visions of God," which he saw when "the
heavens were opened." It is plain from this, therefore, as well as
from the creatures here described, that the things which he saw
could not have been seen in the natural world.
Other similar visions are recorded by this prophet, which he
saw while in the spirit, or " when the heavens were opened." (See
chap, viu., X., xl., xlvii., <fec.)
Such representative appearances were seen also by the other
prophets. Thus the prophet Zechariah says :
" And I turned, and lifted up mine eyes, and looked, and, behold,
there came four chariots out from between two mountains ; and the
mountains were mountains of brass. In the first chariot were red
horses, and in the second chariot black horses, and in the third chariot
white horses, and in the fourth chariot grisled and bay horses. Then
I answered and said unto the angel that talked with me. What are
these, my lord 2 And the angel answered and said unto me. These are
the four spirits of the heavens, which go forth from standing be
fore the Lord of all the earth. The black horses which are therein,
go forth into the north country ; and the while go forth after them ;
and the grisled go forth toward the south country. And the bay went
forth, and sought to go, that they might walk to and fro through the
earth : and he said. Get you hence, walk to and fro through the earth.
So they walked to and fro through the earth." (vi. 1-7.)
Now if the prophet really saw the things here described, it is
manifest that he could not have seen them in the natural world,
and consequently not with his natural but with his spiritual eyes ;
for he could not, in this world, have seen chariots coming out from
between two mountains of brass. (See also Zech. i. 8 ; ii., iv., v.;
Dan. vi., vii., vin., ix., x.; Rev. v. vi., viu., xii., xiu., xvn., and many
other places.)
Similar things also are recorded in the Revelation :
" I was in the spirit on the Lord's day, and heard behind me a great

5J9 1 swedenborg's intromission
voice, as of a trumpet, saying, I am Alpha and Omega, the first and
the last ; and what thou seest, write in a book, and send it unto the
seven churches which are in Asia ; unto Ephesus, and unto Smyrna,
and unto Pergamos, and unto Thyatira, and unto Sardis, and unto
Philadelphia, and unto Laodicea. And I turned to see the voice that
spake with me. And being turned, I saw seven golden candlesticks :
And in the midst of the seven candlesticks one like unto the Son of
Man, clothed with a garment down to the foot, and girt about the paps
with a golden girdle. His head and his hairs were white like wool,
as white as snow ; and his eyes were as a fiam6 of fire. And his feet
like unto fine brass, as if they burned in a furnace ; and his voice as
the sound of many waters. And he had in his right hand seven stars:
and out of his mouth went a sharp two-edged sword : and his counte
nance was as the sun shineth in his strength." (i. 10-16.)
Can any one believe that John saw and heard these things with
his natural senses ? If so, what are we to understand by his
being " in the spirit " at the time they were seen and heard ?
Besides, he tells us in another place (chap, iv.) of things which he
heard and saw when " a door was opened in heaven : "
" After this I looked, and behold, a door was opened in heaven :
and the first voice which I heard, was as it were of a trumpet talking
with me : which said. Come up hither, and I will shew thee things
which must be hereafter. And immediately I was in the spirit ; and
behold, a throne was set in heaven, and one sat on the throne. And
he that sat was to look upon like a jasper and a sardine stone : and
there was a rainbow round about the throne in sight like unto an
emerald. And round about the throne were four and twenty seats ;
and upon the seats I saw four and twenty elders sitting, clothed in
white raiment ; and they had on their heads crowns of gold. And
out of the throne proceeded lightnings, and thunderings, and voices.
And there were seven lamps of fire burning before the throne, which
are the seven spirits of God. And before the throne there was a sea
of glass like unto crystal : And in the midst of the throne, and round
about the throne, were four beasts full of eyes before and behind. And
the first beast was like a lion, and the second beast like a calf, and
the third beast had a face as a man, and the fourth beast was like a
flying eagle. And the four beasts had each of them six wings about
him ; and they were full of eyes within : and they rest not day and
night, saying. Holy, holy, holy. Lord God Almighty, which was, and
is, and is to come." (Rev. iv. 1-8.)
It is difficult to believe that these things were seen in the natural
world, or with the natural eyes ; especially as the Revelator him
self declares that he saw them when " a door was opened in

into the spiritual world. 295
heaven.'' And there are many more things in this book, which it
would be equally difficult to believe were seen with the natural
eyes, even if it were not said that they were seen when " a door
was opened in heaven," or when John " was in the spirit ; " such
as horses coming out of a book (chap, vi.); locusts, with golden
crowns upon their heads, with the faces of men, the hair of women,
the teeth of lions, and wilth breastplates of iron (chap, ix.); " a
great red dragon, having seven heads and ten horns," and
" whose tail drew aw.ay a third part of the stars of heaven and cast
them to the earth " (chap, xu.); and many other things of like
character. Now do we beUeve that such things as are mentioned in the
passages here cited were actually seen and heard as they are de
scribed ? Or do we believe that the Prophets and the Revelator
were men of disordered minds ? Or, that they possessed such an
undue development of the organ of marvelousness, that they de
ceived themselves, and have therefore recorded, as actual visions,
things which their lively imaginations pictured, but which they
never really saw ? ' The man who can abuse the science of phre
nology, his own understanding, and the Word of God, to such a
degree as to adopt this latter conclusion, is certainly much to be
pitied. And if we must adopt the former as being the most
rational, and believe that they did actually see (while in the spirit,
or when the heavens were opened) the things which they have
recorded, then we must also believe that they saw them not in the
natural but in the spiritual world, and with their spiritual eyes.
Again : the writings of the Apostles furnish indubitable evidence
of the existence in man of spiritual senses, and of the fact, also,
that these have been opened during man's life upon earth. For
example, Paul says : " I knew a man in Christ about fourteen
years ago (whether in the body I cannot tell, or whether out of
the body I cannot tell : God knoweth), such an one caught up to
the third heaven. And I knew such a man, . . . how that he
was caught up into paradise, and heard unspeakable words, which
it is not possible for a man to utter." (2 Cor. xn. 2, 4.) Certainly
it cannot be believed that the Apostle heard these words with his
natural ears ; for they were not heard in the natural but in the
spiritual world — when he was "caught up to the third heaven."
On another occasion this Apostle says : " As I went to Damas
cus with authority and commission from the chief priests, at mid
day, 0 king, I saw in the way a light from heaven, above the

296 swedenborg's intromission
brightness of the sun, shining round about me and them which
journeyed with me. And when we were all fallen to the earth, I
heard a voice speaking unto me, and saying in the Hebrew tongue,
Saul, Saul, why persecutest thou me ? It is hard for thee to kick
against the pricks." (Acts xxvi. 12, 13, 14.) That this light
which Paul saw was not natural, and therefore was not seen with
his natural but with his spiritual eyes,^s evident from his saying,
that it was a light from heaven, and also that it was above the bright
ness of the sun. Moreover, this appearance coincides with what is
taught in the writings of the New Church concerning light in the
spiritual world.*
The Apostle Peter also tells us of a vision which he had, when
in a trance in the city of Joppa :
" A certain vessel descended, as it had been a great sheet let down
from heaven by four corners ; and it came to me : upon the which
when [ had fastened mine eyes, I considered, and saw four footed beasts
of the earth, and wild beasts, and creeping things, and fowls of the
air. And I heard a voice saying unto me. Arise, Peter; slay and eat.
But I said. Not so Lord : for nothing common or unclean hath at any
time entered into my mouth. But the voice answered me again from
heaven. What God hath cleansed, that call not thou common. And
this was done three times : and all were drawn up again into heaven."
(Acts xi. 5-10.)
This was a representative appearance to Peter, according to his
own account of it ; for he was thereby taught, that " God is no
respecter of persons ; but in every nation he that heareth Him,
and worketh righteousness, is accepted with Him." (Acts x. 34,
36.) And it agrees well with the representative appearances which
were seen by Swedenborg in the spiritual world, and which are
described in his Memorabilia. We therefore infer, that Peter saw
and heard the things here described, not in the natural but in the
spiritual world, when his spiritual senses were opened.
But there is more testimony in the Scripture in proof of the fact
that men have spiritual senses, which m.ay be, and actually have
been, opened during their Ufe upon earth.
We read that when the Lord was transfigured before his three
* "The light in heaven," says Swedenborg, " is such, as to exceed the noon
day light of this world in a degree surpassing all belief. They [i. c, the
angels] however receive no light from this world, because they are above or
within the sphere of that light ; but they receive light from the Lord, who to
them is a sun." — A. C. n. 1521.

into the spiritual world. 297
disciples, " His face did shine as the sun, and His raiment was
white as the Ught. And behold there appeared unto them Moses
and EUas talking with Him." (Matt. xvu. 2, 3.) In this instance
the spiritual eyes of the disciples were opened, and they saw the
Lord in his glory — saw Him as the angels of heaven see Him — as
the Sun ; for we are taught in the writings of the New Church
that He is the Sun of the spiritual world, whose light is wisdom,
and whose heat is love. Thus was he seen by John the Revelator ;
" His countenance was as the sun shineth in his strength." (Rev.
I. 14.) And that it was with their spiritual, and not with their
natural eyes, that the disciples saw Him on the mount of transfigu
ration, is manifest from the fact of its being said, John "was in the
spirit " when he saw His countenance shining as the sun. This
also appears still more evident, from the circumstance of their
seeing Moses and Elias, who had long since been dead, and who
could, therefore, be seen only in the spiritual world, and of course
only with spiritual eyes.
Again : the spiritual senses of the shepherds were opened, when
" the angel of the Lord came upon them, and the glory of the
Lord shone round about them ; " and when there suddenly ap
peared " with the angel a multitude of the heavenly host, praising
God, and saying. Glory to God in the highest, and on earth peace,
good will toward men." (Luke n. 9, 13, 14.) This is a necessary
conclusion from the facts recorded, unless we are willing to admit
that angels or spiritual beings may be seen with the natural eyes.
(See note to page 291.)
Again : when the women, who came early to the Lord's sepul
chre, " entered in and found not the body of the Lord Jesus,"
and "were much perplexed thereabout," it is said "behold two
men stood by them in shining garments ; and as they were afraid
and bowed down their faces to the earth, they said unto them,
" Why seek ye the living among the dead ? He is not here but
is risen ; remember how He spake unto you when He was yet in
Galilee." (Luke xxiv. 4, 5, 6.) It appears plain from the nar
rative, that the " two men in shining garments," who appeared and
spake to the women on that occasion, were not inhabitants of the
natural world, but were angels. And this view is corroborated by
the fact, that the women themselves so considered them ; for we
find it written (v. 23): " And when they found not his body, they
came, saying that they had also seen a vision of angels, which said
that He was alive."

298 swedenborg's intromission
In the gospel of Matthew, where only one * angel is mentioned
as" being seen at the sepulchre, it is said concerning him that " his
countenance was like lightning, and his raiment white as snow."
(xxviii. 3.) Now this appearance of the garments of the angels
as described by the Evangelists, coincides perfectly with the
account which Swedenborg gives of their garments, as may be
seen from the following extracts :
" The garments with which the angels are clothed, like the other
things, correspond ; and because they correspond, they also really
exist. Their garments correspond to their intelligence ; wherefore all
in the heavens appear clothed according to intelligence ; and because
one excels another in intelligence, therefore one has more excellent
garments than another. The most intelligent have garments glitter
ing as from flame, some shining as from light ; the less intelligent
have bright and white garments without splendor ; and the still lesa
intelligent have garments of diverse colors.
" Because the garments of the angels correspond to their intelli
gence, therefore also they correspond to truth,*since all intelligence is
from Divine Truth ; wherefore whether you say that angels are
clothed according to intelligence, or according to Divine Truth, it is
the same thing. That the garments of some glitter as from flame,
and those of some shine as from light, is, because flame corresponds
to good, and light to truth from good. That the garments of some are
bright and vi^hite without splendor, and of some are of diverse colors,
is, because the Divine Good and Truth are less refulgent, and also are
variously received, with the less intelligent : brightness, also, and
whiteness, correspond to truth, and colors to its varieties."
In his Memorable Relations, also, Swedenborg speaks of seeing

* We observe here an apparent discrepancy between the account in Mat
thew, and that given hy Luke. In the former, mention is made of only one
angel, and in the latter it is said there were two. But according to the doc
trines of the New Church, this apparent discrepancy admits of an easy ex
planation. For in one of his Memorable Relations, {Conjugial Love n. 42),
Swedenborg says, that he once saw " a chariot descending frora the highest
or third heaven, in which was seen one angel ; but as it approached, there
were seen therein two." These were consorts, whose minds were so per
fectly united, that at a distance they appeared like one angel. We have,
therefore, only to suppose that the two angels seen at the sepulchre, accord
ing to the gospel of Luke, were conjugial partners, who, when seen further
off, would appear as one. Both accounts, therefore, are true, and perfectl)
reconcilable with each other ; — one Evangelist being inspired to record their
more remote appearance, and the other their appearance when nearer seen.

into the spiritual world. 299
angels in shining garments. (See Conjiigial Love n. 19, 136, 137,
266 — Mem. Relations.)
Again : it is recorded, that, when the Lord drew near to the
two disciples as they were communing together on their way to a
village called Emmaus, " their eyes were holden that they should
not know Him." (Luke xxiv. 16.) And afterward, while He
sat at meat with them, it is said, " And their eyes were opened and
they knew Him." (v. 31.) Now can it be supposed that their
natural eyes are here meant ? If so, then it follows that the dis
ciples must have been traveUng, talking, and eating together in the
first instance, with their natural eyes shut — a conclusion too
absurd, one would suppose, for any rational mind to adopt.
Once more. We read in the book of Kings, that, when the
King of Syria sent "horses, and chariots, and a great host" to
Dothan, to fetch to him Elisha the prophet, and " the host com
passed the city both with horses and chariots," the servant of
Elisha, being greatly alarmed, " said unto him, Alas, my master !
How shall we do ? And he answered. Fear not ; for they that be
with us are more than they that be with them. And Elisha
prayed, and said. Lord, I pray thee open his eyes, that he may see.
And the Lord opened the eyes of the young man ; and he saw, and,
behold, the mountain was full of horses and chariots of fire round
about Elisha." (2 Kings vi. 16, 16, 17.)
It is difficult to conceive how language could be so framed
as to teach more clearly than this does, not only that men have
spiritual senses, but that these senses have actually been opened
in persons while living in the flesh ; and that, when opened, they
could see things in the spiritual world, which were not discernible
by the bodily eye. Elisha saw (with his spirituul eyes, of course)
the multitude of the heavenly host that were with him ; but his
servant did not see them until the Lord opened his eyes; and then
he "beheld the mountain full of horses and chariots of fire roumd
about Elisha." *
With those who acknowledge the Scripture to be indeed the
Word of God, I think that the question with regard to man's
having spiritual senses, and the possibility of their being opened in

* This appearance agrees well with the things which Swedenborg relates,
as having been seen by hira when his spiritual sight was opened. Thus in
Conjugial Love (n. 266) he speaks of seeing " two angels carried in a fiery
chariot and taken up into their own heaven." (See also Mem. Rel. n. 42.)

300 swedenborg's intromission (^
him during his life in this world, must now be placed beyond all
doubt. Without admitting this fact, we know of no rational mode
of explaining many things which are recorded in Scripture, some
of which have been noticed. But granting this, together with
what Swedenborg says concerning the spiritual world, and all the
visions recorded in the Bible admit of an easy explanation. We
have only to suppose that the spiritual senses of the beholder were
for the time opened, and that the things then presented to his view
were actually in the spiritual world, and the whole becomes plain,
and easy to be understood ; for " The world of spirits and the
heavens," says Swedenborg, " are full of representatives, such as
were seen by the prophets, and of so grand a kind that if any one's
sight were opened, and he could look -into those worlds, though but
for a few hours, he could not but be astonished." — A. C. n. 1521.
And we shall find, upon careful examination, that the Memora
bilia of Swedenborg are not a whit more strange or incredible than
the visions recorded in the Bible. Any one who really believes the
latter, may easily beUeve the former Ukewise. Indeed these Mem
orabilia explain and illustrate, not only the visions, but many
other things which we find in the Scripture, and which, without
them, were " hard to be understood." And those who profess the
religion of Christ, and who yet ridicule ( as many do) the idea of
Swedenborg's having had his spiritual senses opened — who scoff
at his Memorable Relations — who regard his alleged intercourse
with the spiritual world as, of itself, evidence of his insanity, and
as affording sufficient grounds for rejecting, without examination, all
that he has written, are probably not aware of the length to which
their logic would lead them. For if their derision be not misap
plied, and their conclusion be legitimately drawn from the premises
— if the fact of this man's alleged intercourse with the spiritual
world be sufficient to prove him insane, and to warrant them in re-
jf^cting what he has written as necessarily a delusion and a lie —
then let them be consistent and employ the same mode of reason
ing when they come to the Sacred Scripture ; and they will find
themselves calling the Apostles insane, and the Prophets insane —
sneering at, and ridiculing, many portions of God's Word, and re
jecting it all as a fable.
Men now-a-days scoff at visions, as things that belong only to
the vulgar and superstitious. But this is because there is so little
faith in the reality and presence of the spiritual world, or indeed
in any thing spiritual in man. Once it was not so. Once it was

into the spiritual world. 3111
cause of bitter lamentation that Zion's prophets had no vision from
the Lord. ( See Lam. u. 9.) Once a wise man said, " Where no
vision is, the people perish." ( Prov. xxix. 18.) Once it was
deemed a privilege, and evidence of peculiar goodness of heart,
and soundness of head, to have a vision — a privilege which those
who " hate the good and love the evil" could not enjoy. " Thus
saith the Lord concerning the prophets that make my people err,
^tliat bite with their teeth, and cry. Peace : and he that putteth not
into their mouths, they even prepare war against him : Therefore
night [shall be] unto you, that ye shall not have a vision; and it
shall be dark unto you, that ye shall not divine ; and the sun shall
go down over the prophets and the day shall be dark over them."
( Micah iii. 6, 6.) On the other hand it is promised, that, in the
day when the Lord shall pour out his spirit upon all flesh, " your
sons and your daughters shall prophecy, your old men shaU dream
dreams, and your young men shall see visions." (Joel u. 28.)
Upon the whole, therefore, we find so much evidence in the
Scripture going to prove that man has spiritual senses, and that
these have actually been opened during his life upon earth, that I
cannot well conceive how any one who receives the Bible as the
Word of God, can reject the writings of the New Church, simply
upon the ground of the alleged visions which these writings con
tain. For if this be a sufficient reason for rejecting these writings,
then why not sufficient for rejecting the Sacred Scripture also.
Having now shown that the opening of Swedenborg's spiritual
senses and his alleged intercourse with the spiritual world, are among
things possible, I shall proceed in the next lecture to consider
whether it be probable ; that is, whether the things which he has re
lated concerning the other world be of such a nature — so consistent
with themselves, with enlightened reason, with the rest of his wri
tings, and with the Sacred Scripture, as to establish a high degree
of probability in regard to their truth. Meantime I would remark,
that these Memorable Relations are not to be regarded merely as
things strange and curious, useful only as food for the gratification
of an inordinate love of the marvelous. Not only are they full of
angelic wisdom, but they are highly important on other accounts.
They serve as guards to prevent those from approaching and be
coming acquainted with the truths of the New Church, who are in
states to profane them. They are Uke the cherubim placed at the
entrance of the garden of Eden, to keep the way of the Tree of
Life: while, to those who receive the Heavenly Doctrines with

302 swedenborg's intromission *
affection, these Relations impart a deeper sense of the reality and*
presence of the spiritual world. They give to all our conceptions
of that world a vividness, which we could not have had without
them. They contain, as it were, practical illustrations of the laws
both of heavenly and of infernal life. They are a description of
that world whither we are all going, and where we are to dweU
forever, — furnished us by one who gives ample evidence that he
has himself been there, and describes truly what he heard and
saw. Do we read with profit and delight the accounts that trav
elers give of foreign lands which we may never visit, and yet re
ceive no pleasure, and derive no profit, from authentic accounts of
that world which is to be our eternal dwelling place ?
Upon this subject Mr. Noble, in his powerful Appeal in behalf of
the views of the Eternal Word as unfolded in the writings of the
New Church, has the following sensible remarks, which may form
an appropriate conclusion to this lecture.
" If the accounts of travelers in distant countries are read with
delight ; if even the minute occurrences which happened on the jour
ney to the travelers themselves, and the familiar anecdotes by which
they illustrate the manners of the people and the character of the
place, are found to possess great interest, though we never expect to
visit those countries ourselves ; what delight ought to attend the pe
rusal of an authentic account of that eternal country to which we are
all hastening, and with what interest should we hang over a favored
traveler's detail of the familiar incidents which are there constantly
occurring, and in which we must, ere long, be called to take our share!
That a special traveler should be empowered to communicate such
information, by no means exceeds, we have seen, the bounds of rational
credibility, nor even of probability. The possibility of it is abundantly
evinced by the narratives of Scripture ; and the facility of it is demon
strated by the views of man's constitution, and of the laws of the
spiritual world, discovered in the writings of Swedenborg. Indeed,
many divines and philosophers have seen that man is by creation a
subject of both worlds, the spiritual and natural. If by his spirit he
belongs to the spiritaal world, and he has a spirit within him while he
lives in the body, it cannot be difficult for Him who is the Author of
both to open the senses of his spirit even while he lives in the body;
he must then he at once perceptible amid the objects of the spiritual
world, in the same manner as he will be after death; and accordingly,
we have seen, it was thus that views of the spiritual world have been
vouchsafed to prophets and others. Is it at all surprising then, that
such an opening of the spiritual sight should take place in an extraor
dinary manner, with one individual, at the era of the Lord's second

into the spiritual would. 3()'i
coming 1 Most people believe, that in the primeval ages of the world
man lived in perpetual society with angels; and it was not till he had
far descended in degeneracy, that it came to be the character of "angel
visits" to be " few and far between :" and most people believe also,
that in the latter ages of the world such communications will be re
stored, and angels will again be closely associated with men; is it then
at all unreasonable to expect, that, as preparatory to such a state,
should it be the purpose of Providence to produce it, — or in lieu of it,
should that be without the provisions of the Divine Economy, — some
distinct, accurate, precise, and even familiar knowledge, respecting the
eternal world, its appearances, its inhabitants, and its laws, should be
communicated, through the instrumentality of one commissioned her
ald, to beings who belong to it, in part, even now, and are soon to be
long to it altogether) When man's former state, and his still unal
tered nature as a subject of both worlds, are reflected on, the wonder
surely is, that the world of which his better part is a native and a den
izen should ever have become so shut out from him, and all particular
knowledge respecting it so utterly lost, — not that they should again
be restored : and when could their restoration be more appropriately
in place, than among the blessings attendant on the second coming of
the Lord, and consequent upon the performance of the last judgment !
Whilst then there is so much to give probability on this subject to the
statement of Swedenborg, and nothing which, fairly estimated, detracts
at all from their credibility; whilst all the particulars advanced, when
their causes are understood, are found to be in the strictest agreement
both with Scripture and Reason ; they surely may he pressed upon
the candid and reflecting as in the highest degree worthy of their at
tention, because conveying information of the highest interest to man
as an immortal."

LECTURE XII.

swedenborg's intercourse WITH THE SPIRITUAL WORLD, AND HIS
MEMORABILIA.

** They came, saying that they had also seen 8 vision of angels." — Luke zxir. 23.
In the last lecture it was shown from the Sacred Scripture, that
men of former times had spiritual senses, which could be opened,
and actually were opened, during their abode in the natural world.
The inference, therefore, is unavoidable, that men now-a-days have
these senses also, and that they are susceptible of being opened,
whenever the Lord in his wisdom sees a fit occasion for it. Thus
the possibility of Swedenborg's intercourse with the spiritual world,
and of his having actually seen and heard the things recorded in
his Memorabilia, is established upon the highest authority.
I come now to consider the question of the probability of his
alleged intromission into the spiritual world. And, in order to
settle this question fairly, we should first endeavor to learn the
true meaning of his Memorable Relations — learn how they are to
be understood. And having done this, we should next consider
whether they are rational; that is, whether they are consistent
with other parts of his writings, with the Sacred Scripture, and
with all that we know of the order of Providence, and of the
nature, constitution, and laws of the human soul. We should not
consider it wise or right for a man, wholly uninstructed in the
truths of Revelation, to open the Bible, say at the 10th chapter of
Ezekiel, or at the 9th chapter of the Revelation, and, understand
ing those visions according to their literal sense, to infer from the
strange things there recorded, that the Bible is a book of silly
fables, and all its believers insane men, or, at best, men with the
organ of marvelousness unduly developed. We should feel war
ranted in saying that this were a rash conclusion, and one deduced
from quite insufficient data. We should tell such a man that he
ought to make himself better acquainted with the contents of this
book generally — with the external and internal evidences of its
divine origin — before he permits himself to pronounce such an
opinion concerning the Bible. Yet (strange to tell!) this is pre
cisely the course pursued by many professing Christians with re
gard to the writings of Swedenborg. Without making themselves
(304)

swedenborg's MEMORABILIA. 306
famUiar with his writings generally, and from some things in his
Memorabilia which they may have read or heard of, but which
they do not rightly understand, they presume to sit in judgment
upon these writings, and to pronounce them all visionary and fool
ish. This, certainly, is neither wise nor just.
Let us then endeavor, first, to learn if we can, how these Memo
rabilia are to be understood. And this is clearly taught by Swe
denborg himself. In the True Christian Rehgion (n. 794) we are
told " that all things which are seen in the spiritual world are cre
ated in a moment by the Lord, as houses, paradises, food, and
other things ; and that they are created for correspondence with the
interiors of the angels and spirits, which are their affections and
thoughts thence."
In another part of the same work, the author tells us, that
when he was meditating on the creation of the universe, with his
spiritual sight opened, an angel came to him and said :
" ' I will now show you how animals and vegetables of every kind
were produced by God.' And he led me along into a large green field,
and said, ' Look around.' And I looked around, and saw birds of the
most beautiful colors, some flying, some perching upon the trees, and
some upon the ground, plucking little leaves from the roses ; amongst
the birds were also doves and swans. After these things vanished from
my sight, I saw, not far from me, flocks of sheep with lambs, and of
goats and kids ; and round about those flocks, I saw herds of cows and
calves, and also of camels and mules ; and in a certain grove, stags
with' high horns ; and also unicorns. After these things were seen,
he said, ' Turn your face toward the east.' And I saw a garden, in
which were fruit-trees, as orange-trees, citrons, olives, vines, fig-trees,
pomegranates, and also shrubs, which bore berries. Afterward he
said, 'Look now toward the south.' And I saw fields of grain of
various kinds — wheat, oats, barley, and beans ; and round about them,
beds of roses, exhibiting colors beautifully variegated ; but, toward
the north, groves full of chestnut-trees, palm-trees, linden-trees, plane-
trees, and other trees, all in the richest foliage. When I had seen these,
he said, 'All those things which you have seen are correspondences of
the affections of the love of the angels, who are in the vicinity.' And
they told me to what affections every thing corresponded; and, moreover,
that not only those things, but also all the other things which are pre
sented to our eyes as objects of sight, are correspondences ; such as
houses, and the furniture in them, tables, and meats, and clothes, and also
coins of gold and silver, as also diamonds and other precious stones,
with which wives and virgins in heaven are adorned. 'From all these
things, we perceive what each one is, as to love and wisdom. Those
26

306 swedenborg's MEMORABILIA.
things which are in our houses, and serve for uses, constantly remain
there; but to the eyes of those who wander from one society to another,
such things are changed according to consociation. These things have
been shown to you, in order that you might see the whole creation in a
particular type; for God is Love itself and Wisdom itself; and the affec
tions of his love are infinite, and the perceptions of his wisdom are infi
nite; and of these, all and every thing that appears upon the earth are
correspondences; thence are birds and beasts, thence trees and shrubs,
thence corn and other grain, thence herbs and grass of every kind ;
for God is not extended, but still He is in the extense every where ;
thus in the universe from its firsts to its lasts ; and because He is
omnipresent, such correspondences of the affections of his love and
wisdom are in the whole natural world ; but in our world, which is
called the spiritual world, there are similar correspondences with those
who receive affections and perceptions from God ; the difference is,
that such things, in our world, are created by God instantaneously,
according toj the affections of the angels ; hut in your world, they
were created in like manner at the beginning ; but it was provided,
that, hy generations of one from another, they should be perpetually
renewed, and thus that creation should be continued. The reason
why creation, in our world, is instantaneous, and in yours continued
by generations, is, because the atmospheres and earths of our world
are spiritual, and the atmospheres and earths of your world are natural;
and natural things were created that they might clothe spiritual things,
as the skin clothes the bodies of men and animals, and the rind and
bark clothes the trunks and branches of trees, the maters and meninges
the brain, the coats the nerves, and the delicate membranes the
nervous fibres, &c. Thence it is, that all those things which are in
your world are constant, and constantly return every year.'
" After this we talked upon various subjects, and at last concerning
hell ; as that no such things as are in heaven appear there, but only
the opposites ; since the affections of their love, which are the lusta
of evil, are opposite to the affections of the love in which the angels
of heaven are. Wherefore, with those in hell, and generally in their
deserts, there appear birds of night, as bats and various kinds of owls,
and also wolves, leopards, tigers, rats, and mice ; moreover, venomous
serpents of every kind, such as dragons and crocodiles ; and where
there is any spot of grass, there grow briers, nettles, thorns and this
tles, and some poisonous plants, which at times vanish, and then
appear only heaps of stones, and bogs in which frogs croak. All
these things are also correspondences, but as was said, correspond
ences of the affections of their love, which are the lusts of evil. —
T. C. R. n. 78— Mem. Rel.
Again, in the Apocalypse Explained, n. 1212 :
" Vegetables in the heavens appear according to the affections of

swedenborg's memorabilia. 307
the angels, and also represent those affections, insoniuch, that in them,
as in their types, the angels see and know their own affections as to
their nature and quality ; they are also changed according to the
changes of the affections. In the heavens there appear beautiful
animals, and similar vegetables ; but in the hells noxious animals, and
vegetables also similar ; and angels and spirits are known, and their
qualities distinguished, from the appearances of the animals, and in
like manner from the appearances of the vegetables ; there is a ple
nary concordance with their affections, and so much so, that an animal
can he changed into a concordant vegetable, and a vegetable into a
concordant animal. The angels of heaven know what principle or
affection is represented in one and the other ; and I have heard, and
also perceived, that it is similar in both cases. It has also been
granted me to know manifestly the correspondence not only of the
animals but also of the vegetables with the societies of heaven, and
with the societies of hell, thus with their affections, for societies and
affections in the spiritual world make one. Hence it is that so fre
quent mention is made in the Word, of gardens, groves, forests, trees,
likewise of various plants, and that they there signify spiritual things
according to their origins, all of which have reference to affections."
Again, in the treatise on Heaven and HeU, n. 170-175 :
" The man, who thinks only from natural light, cannot comprehend
that there is anything in heaven similar to what is in the world, and
this because from that light he had thought and confirmed himself,
that the angels are only minds, and that minds are, as it were, ethereal
spectres, and hence that they have not senses as man has, thus neither
eyes, and if not eyes, neither objects of sight ; when yet angels have
all the senses that man has, yea, much more exquisite ; the light also,
by which they see, is much brighter than the light hy which man sees.
" But the things which appear in the heavens, although for the most
part they are similar to those which are on the earth, still they are
not similar as to essence ; for the things which are in the heavens
exist from the sun of heaven, and those which are on the earth from
the sun of the world ; the things which exist from the sun of heaven
are called spiritual, but those which exist from the sun of the world
are called natural.
" The things which exist in the heavens do not exist in the same
manner as those which exist in the earths. All things in the heavens
exist from the Lord, according to the correspondences with the inte
riors of the angels ; for the angels have both interiors and exteriors :
the things which are in their interiors, all refer to love and faith, thus to
to the will and understanding ; for the will and understanding are their
receptacles ; but the exteriors correspond to the interiors.

308 swedenborg's memorabilia.
" Since all things which correspond to the interiors also repre.iient
them, therefore they are called representatives ; and because they
are varied according to the state of the interiors with them, therefore
they are called APrEARAucES ; although the things which appear
before the eyes of the angels in the heavens, and are perceived by
their senses, appear and are perceived as much to the life as the things
which are on the earth appear to man ; yea, much more clearly, dis
tinctly, and perceptibly. The appearances which are thence in the
heavens, are called real appearances, because they exist really : there
are also given appearances not real, which are those things whicl-
indeed appear, but do not correspond to the interiors ; but of these in
what follows.
" To show what those things are which appear to the angels accord-
iniT to correspondences, I will here adduce one thing for the sake of
illustration. To those who are in intelligence, there appear gardens
and paradises, full of trees and flowers of every kind ; the trees there
are planted in the most beautiful order, combined into arbors, through
which are arched entrances, and around which are walks ; all of such
beauty that they cannot be described. Those who are in intelligence
also walk there, and gather flowers, and weave garlands, with which
they adorn infants : there are also species of trees and flowers there,
no where seen nor given in the world : on the trees also there are
fruits, according to the good of love, in which the intelligent are.
They see such things because a garden and a paradise, and also fruit-
trees and flowers, correspond to intelligence and wisdom. That such
things are in the heavens, is also known in the earth, but only to
those who are in good, and who have not extinguished in themselves
the light of heaven by natural light and its fallacies ; for they think
and say, when speaking of heaven, that such things are there as the
ear hath not heard, nor the eye seen."
One thing, which can hardly fail to strike the mind of evei_y
person on first reading these passages, is the author's perfect con
sistency. They are taken, as will be seen, from different works,
between the publication of which, some years intervened. And
although the language varies, the same idea or principle is repeated
in each.
From these extracts, as well as from other parts of his writings,
we learn that all things which appear in the spiritual world are
spiritual, because from a spiritual origin ; and that the things
which appear in the heavens represent, by correspondence, the
affections and consequent thoughts of the angels ; and those which
appear in the hells, the affections and consequent thoughts of the
devils ; and that thus both angels and devUs behold in the, object.-!

swedenborg's memorabilia. 309
around them the types of their own affections. The things with
out them correspond perfectly to the principles of life within them,
and are the effigies or forms of those principles. The angels,
therefore, because their affections are pure and innocent, behold
around them most beautiful and magnificent things, which are the
representative images of their good affections. The devils on the
contrary are surrounded by hideous and offensive objects, because
these are the correspondent forms of their evil loves. It is else
where taught by Swedenborg, that the angels are delighted with
the paradisaical things around them, because they are principled
in genuine love and intelligence, and thus have the soul of those
things within them. He says that he once heard an angel, who
was instructing certain ones that had lately entered the spiritual
world about heavenly joy, say : "that they (i. e., the magnificent
things of heaven) are not external paradisal delights, unless these
are attended with internal paradisal delights : external paradisal
delights are only of the senses of the body ; but internal paradisal
deUghts are delights of the affections of the soul ; and if the former
be without the latter, there is in them no heavenly life, because
there is no soul in them ; and every delight without its correspond
ing soul continually grows more languid and faint, fatiguing the
mind more than labor. There are everywhere in heaven paradisal
gardens, from which the angels derive joy, and so far as within it
is delight of the soul, so far the joy is to them joy." ( C. L. n. 8.)
And thus, as our author says in another place, " every one who
becomes an angel carries his own heaven in himself, because he
carries with him the love of his own heaven."
We also learn from the extracts that have been made, that things
change in the spiritual world, according as the affections and
thoughts of its inhabitants change ; so that, in the heavens, on ac
count of the change in the states of the angels, there is a change
in the appearance of the objects around them, corresponding to that
pleasing variety which is caused by the changes of the seasons in
mild latitudes upon earth. And thus it is a law of divine order in
the spiritual as well as in the natural world, that " seed time and
harvest, and cold and heat, and summer and winter, and day and
night, shall not cease." " These changes," says Swedenborg,
" are for this end, that man may be more and more perfected, and
and tnereby may be rendered more and more happy. Such
changes take place in the regenerate man, not only during his life
in the body, but also when he comes into the other hfe ; for without

310 swedenborg's memorabilia
changes, as it were of summer and winter as to things of the wiU,
and as it were of day and night, as to things of the understanding,
he is never perfected and rendered more happy. These changes,
however, in another life, are like the changes of summer and win
ter in the temperate zones, and like the changes of day and night
in the spring season." — A. C. n. 936.
We thus find that the law of correspondence between internal
and external things, which is the same as between cause and effect,
is beautifully exemplified in the accounts which Swedenborg, in his
Memorabilia, has given us of things in the spiritual world. And if
this be a fixed and eternal law of order, as I endeavored to show
in a former lecture, it ought to prevail in the spiritual as weU as in
the natural world. And inasmuch as that world is above, or inte
rior to the natural, we ought there to find the most complete exem
plification of this law.
It appears perfectly reasonable, too, that the things round about
angels and spirits should correspond to the state of their minds,
and be the exact representative images of their affections. Indeed,
there is something that we all have experienced in this natural
world, which may be regarded as an approximation toward the
same thing. Every one knows how the world without him appears
to change its aspect, according as the world within him changes.
When the bosom glows with sweet affections, the face of nature is
redolent with smiles and beauty, and everything seems full of
gladness. But when the soul is sad and gloomy, the same bright
face of nature scowls, and all things wear a mournful aspect.
Truly the poet sings :
" The rill is tuneless to his ear, who feels
No harmony within ; the south wind steals
As silent as unseen among the leaves.
Who has no Inward beauty, none perceives.
Though all around is beautiful. 
* * « * * * #
Turn where thou wilt, thyself in all things see
Reflected back." 
But on account of the greater fixedness of things in the natural
world, this outward change, produced by a change in the state of
our own minds, is only apparent, not absolute, as it is in the spir
itual world.
It has been repeatedly said in the course of these lectures, that

swedenborg's memorabilia. 3 1 1
the Sacred Scripture contains an internal sense and is composed
throughout according to correspondences. Therefore every natu
ral object and event mentioned in Scripture, is the ultimate of
some spiritual principle or law with which it corresponds. Ta
king this in connection with what Swedenborg has said concei-ning
correspondences and representatives in the spiritual world, we ar
rive at a most beautiful method of verifying the truth of his Mem
orable Relations ; or of establishing, at least, so high a degree of
probabiUty with regard to their trath, as amounts to absolute cer
tainty. And I can no more conceive how a man can become ac
quainted with the law of correspondence, and learn sufficient of
the internal sense of the Scripture as developed by this law, to en
able him rightly to understand the Memorable Relations, and then
doubt the truth of these Relations, than I can conceive how an in
habitant of some other planet could become acquainted with the
laws of nature, or the principles of natural philosophy which have
been developed on our earth, and then doubt the facts, from the
observation of which these laws or principles have been deduced,
and upon which the philosophy rests. So completely do the Mem
orable Relations, and the spiritual sense of the Scripture as de
veloped by the Science of Correspondences, agree together, that
they mutually strengthen and confirm each other. I will endeavor
to make this plainer by means of a few illustrations.
It is to be observed that the Memorabilia of Swedenborg are a
collection of facts, apparently without any order, and gathered ac
cording to his own account, from actual observation of things in
the spiritual world. And we are told that all outward things be
longing to that world are correspondences ; — that they correspond
to the interior things, appertaining to the minds of spirits and an
gels. We are also told that every natural thing mentioned in the
Scripture, corresponds to something spiritual belonging to the mind,
and therefore has an internal or spiritual sense. Now let us see
whether the persons in the spiritual world, in whose vicinity,
according to Swedenborg's Relations, there appeared certain ob
jects, are invariably described as being of that quality, which he
has elsewhere given as the internal sense of those objects, when
they are mentioned in Scripture. For, according to the extracts
.already given in this lecture, we see that such should be the case,
if the Memorable Relations be trae. And we shall find, on careful
examination, that this is really so, in such a degree, too, as utterly
to preclude the possibility of either imposture or delusion.

312 swedenborg's memorabilia.
On referring to the Dictionary of Correspondences, compiled
from the theological works of Swedenborg, we find it said that
owls denote truths falsified, and bats denote nearly the same thing.
But neither truth nor falsity hath any existence out of, or ab
stracted from, persons. Consequently both owls and bats corre
spond to, and thence signify, the states of mind of those who have
so confirmed themselves in error, that they have at length come
to see the false as the true — to see darkness as light. Such per
sons often think they perceive truth even more clearly than others.
But it is not the light of genuine trath by which they see, but of
truth falsified, which is the light of infatuation. Speaking of such
persons, Swedenborg says :
" The falses of their faith do not indeed appear before them as dark
ness, that is, as falses, but they appear to them as if lucid, that is, as
if they were truths, after they have confirmed themselves in them ;
but nevertheless while they are viewed from the light of heaven, which
discovers all things, they appear dark. The reason why they do not
appear to themselves to be in darkness, but in the light, although they
are in falses, is because their falses, after confirmation, appear to them
as truths; hence comes their light, but it is the light of infatuation;
such as is the light of the confirmation of what is false. This light
corresponds to that to which owls and bats owe their light, to whom
darkness is light and light darkness, yea to whom the sun itself is
thick darkness." — A. R., 696.
Nothing could be more reasonable than this. We know that
men, through a bUnd surrender of their understanding in the first
instance, may at length confirm themselves in false doctrines to
such a degree, that these doctrines will appear to them true, and
true doctrines will appear to them false. How often do men become
so confirmed in the doctrines of the tri-personality of God, vicari
ous atonement, and justification by faith alone, as to see these falsi
ties as truths, by a kind of fatuous light; and whatever is contrary
to them appears as darkness. Hence the great danger in blindly
surrendering one's understanding to his faith !
Now, because owls and bats correspond to persons who are in
the state of mind just described, therefore, whenever they are men
tioned in the Scripture, they signify such persons, or such mental
states. Hence in Isaiah (ch. xxxiv.) it is said with reference to
the church destroyed by falsifying the truth, that it shall be " a
court for owls" — that " the screech-owl also shall rest there," and
" there shall the great owl make her nest ;" which words denote
that there will be in the church, at the time of its consummation,

swedenborg's memorabilia. 31,'3
persons who have falsified the truth, and have confirmed them-
selVes in falsities. Again it is said : " In that day a man shall
cast his idols of silver and his idols of gold, which they have made,
each one for himself to worship, to the moles and to the bats."
(ii. 20.) It is plain that this cannot be understood in its literal
sense. The idols of silver and gold denote various false doctrines ;
which they have made each one for himself to worship, denotes their
origin in man's self-derived intelligence, and his adoring love of
them ; and by their being cast to the moles and to the bats, as in the
last days of the Old and the commencement of a New Church, is
denoted that these doctrines will be permitted to remain with all
who have become so confirmed in them as to see the false as the
true; but will be utterly rejected by those whose minds are not
closed against the truth through a confirmation of the false.
Now, according to what has been said of the law of correspond
ence, and of the appearances in the spiritual world, which are all
determined by this law, we should expect that owls and bats, on
account of their correspondence, would be seen in the vicinity of
persons who have confirmed themselves in false doctrines to such a
degree that they appear to them true. Accordingly, we are told
in one of Swedenborg's Memorabilia, that he once saw in the spir
itual world certain persons called confirmators, who maintained
that nothing is true but what man makes true — that they were able
to confirm opposites — that they could make it true that light is
darkness and darkness light, and could prove that a crow is white.
And at the close of the Relation the author tells us, that as he
looked toward the assembly where the confirmators were standing,
and the crowd around them were shouting, 0 how unse ! " Behold
a dusky cloud covered them over, and in the cloud owls and bats
were flying." A dusky cloud denotes the Word as it is in the sense
of the letter, with those who have confirmed themselves in falses.
{See A. R., n. 24.)
The things here seen by Swedenborg, then, were just what we
should have expected — precisely what ought to have been seen,
according to the immutable law of correspondence, when we con
sider the quaUty or state of mind of the persons here described.
The owls, bats, and the cloud in which they were seen flying, were
all of them correspondences, and thence appearances of those
persons' thoughts. And nothing, certainly, could be more reason
able, than that the confirmations of falsities to such a degree that
they appear as truths, should be represented in the spiritual world
27

?14 swedenborg's memorabilia.
under the forms of birds of night, whose eyes are illumined bv a
fatuous light within, from which they see objects in darkness, and
think their darkness light. For such fatuous mental light is with
those who confirm falses untU they appear to them as truths, and
are therefore said and believed to be truths.
Again : Swedenborg tells us that there are zones and climates
in the spiritual world, but that the state of temperature wherein
each one lives, corresponds to his own internal state, or to the
quality and degree of his love. If one has much love of a
heavenly quality, then he is in a state of spiritual heat to which
natural heat corresponds : and if he has but Uttle of heavenly love,
then his state is one to which natural cold corresponds — he is
spiritually cold. Indeed almost every one has a perception of the
correspondence of natural with spiritual heat and cold ; so that
nothing is more common than for people to pray that God would
warm their hearts with love ; and in famiUar discourse, too, it is
often said of one who has much affection, that he is warm-hearted,
and of another who has but little affection, that he is cold-Jiearted.
Hence the Lord says to the Church of the Laodiceans, " I know
thy works, that thou art neither cold nor hot : I would thou wert
cold or hot. So then because thou art lukewarm, and neither cold
nor hot, I will spew thee out of my mouth" (Rev. in. 15, 16):
where cold and hot evidently have a spiritual signification, being
predicated of the Church. But these words, like most others
which occur in the Scripture, are sometimes used in an opposite
sense, in which they signify infernal heat and cold, or the loves
and hatreds of hell. Those who are much in the evil of self-love,
are in this opposite kind of spiritual heat, which in the Word, is
called hell-fire ; and those who are in hatred toward the neighbor,
or in no charity, and at the same time in false doctrines, are in this
opposite kind of spiritual cold.
Now since the zones of the earth differ in respect to tempera
ture, it is manifest that they also should correspond to the different
states of man as to love. Those regions which are furthest from
the equator, or furthest froin the sun, since they are the coldest,
ought to correspond to the states of least love or charity ; and in
a bad sense, they ought to denote the state of mind with those
who are in false doctrines and at the same time in no charity.
Such persons might be said, in the spiritual sense, to dwell far at
the north — in the frigid zone — because their state is a frigid one.
And if all things in the spiritual world correspond to the states of

swedenborg's memorabiua. 316
those there, as Swedenborg says, then we should expect that such
persons, seen in the spiritual world, would appear to be dwelling
in a frozen region, because this would correspond to their internal
state. Thfe is a rational view of the subject.
And on Turning to the Dictionary of Correspondences, we find
that the north, in a bad sense, corresponds to, and signifies, the
state of those who are in hell, or who are in falses of faith, and
consequently in no charity. (See Ap. Ex. n. 817, and A. C. n.
3708.) When used in the Word in this sense, according to Swe
denborg, it denotes a state of spiritual obscurity and coldness,
such as those are in who have not hved a life of charity, — who
have been indolent about spiritual things, and indifferent in regard
to truth. Accordingly, in one of his Memorabilia, the author
speaks of seeing some such persons in the spiritual world, who
were in a false faith and without charity, consequently who weve
in a frigid state of mind. And he describes the country where
they lived, as being bound up with ice, and covered with snow,
and all the waters congealed. And on the day of their worship,
he says that he saw some engaged in digging away the snow around
their temple, and preparing an entrance for the worshipers. , And
their temple was illuminated with lamps and candles. Lamps and
candles, in a bad sense, denote the lumen of self-intelligence. —
T. C. R.n. 185.
Here again we have a completfe exemplification of the immutable
law of correspondence.
Again : we learn from the Dictionary of Correspondences, that
by a mill, and grinding at a mill, when used in a good sense, is
denoted examination and confirmation of spiritual truth from the
Word ; but in the opposite and bad sense, it denotes the mental
operation in those who labor to collect passages from the Word, in
order to confirm doctrinesHhat are false. Hence the Lord, speak
ing- of the consummation of the age, or end of the first Christian
Church, says : "Two women shall be grinding at the mill ; the
one shah be taken and the other shall be left." {Matt. xxiv. 41.)
" By the two women grinding at the miU," says Swedenborg, " are
meant those who confirm themselves in traths, and those who con
firm themselves in falses from the Word ; they who confirm them
selves in truths, are meant by her who shall be taken, and they
who confirm themselves in falses, by her who shall be left." — -Ap.
Ex. n. 1182.
Now, agreeably to the great law of correspondence, we should

."^16 swedenborg's memorabilia.
expect, from the internal sense here given of grinding at a mill,
that the operation of the minds of those in the spiritual world, who
are engaged in collecting passages from the Word serviceable to
confirm their doctrine, would be heard at a distance as the sound
of a mill. Accordingly our author tells us, in an^er of his
Memorabilia, that he once heard, in the spiritual world, a sound
Uke that of a mill ; and it was in the northern region of it.
" Wherefore," he says, " I went up to the place where the sound
was heard, and when I was near, the sound ceased ; and then I saw a
kind of arched roof above the ground, the entrance to which was
through a cave ; and on seeing which, I descended and entered ; and
behold there was a vault in which I saw an old man sitting amongst
books, holding before him the Word, and searching in it for things
serviceable for his doctrine. Little scraps of paper lay around, or
^hich he wrote what was serviceable to his purpose. I inquired first
concerning the books around him. He said that they all treated con
cerning JUSTIFYING FAITH. And he added that in various points they
differ, but in the article concerning justification, and salvation by faith
alone, they all agree. Afterward he said that he was now collecting
from the Word this first article of justifying faith, that, God the Father
fell out of favor toward mankind on account of their iniquities ; and
that, therefore, in order to save men, there was a divine necessity that
satisfaction, reconciliation, propitiation, and mediation, should be made
by some one. who should take upon himself the sentence of justice,
and that this could not possibly have been done but by His only Son ;
and that, after this was done, a way of access was opened to God the
Father for his sake."—!'. C. R. n. 164.
In this, as in the other instances, the law of correspondence is
beautifully exempUfied. The sound that Swedenborg heard, was
precisely what might have been anticipated, when we reflect upon
the occupation of the person here mentioned, and upon the spir
itual sense of grinding at a mill, as givep by the author himself in
his exposition of the text wherein it occurs.
Again : we learn from the Dictionary of Correspondences, that
sheep correspond to, and thence signify, the goods of charity, or
all persons who are in the good of charity and thence in faith.
Consequently they denote all those, in whose minds faith and
charity are so united as to form a one. But goats correspond to, -
and thence signify, those who separate charity from faith, or who
beUeve that trath alone, without a life according to it, will save
man. Such are those who believe in the doctrine of justification
by faith alone.

swedenborg's memorabilia. 317
That sheep and goats have this spiritual signification wnen
mentioned in the Word, is manifest from many passages. Thus the
Lord, who is Goodness itself, and the source of all good in angels
and men, says: "lam the good shepherd: the good shepherd
giveth his life for the sheep." (John x. 11.) And again: "I lay
down my life for the sheep. My sheep hear my voice and I know
them, and they follow me." (v. 15, 27.) It must be evident to
all, that sheep cannot here be understood in the literal sense. And
that they signify all persons who are in charity or the good of
Ufe — that is, all who live according to the truth of the Word — is
manifest from the Lord's saying, "My sheep hear my voice, and I
know them, and they follow me." To hear the Lord's voice evidently
means to give attention to the truth of his Holy Word ; and to fol
low Him signifies to do the truth : — to shun evils, or fight against
and resist infernal spirits, as he did while glorifying the Human : —
thus it is to " follow Him in the regeneration."
In another place we read of two classes of persons, one of
which was in the good of charity or neighborly love, and the other
not so. And of these two classes of persons it is said : "When
the Son of Man shall come in his glory, and all the holy angels
with him, then shall he sit upon the throne of his glory : and be
fore him shall be gathered all nations : and He shall separate them
one frora another, as a shepherd divideth the sheep from the goats :
and He shall set the sheep on his right hand, but the goat^ on the
left. Then shall the king say to them on the right hand. Come ye
blessed of my Father, inherit the kingdom prepared for you from
the foundation of the world. — Then shall He say also unto them
on the left hand. Depart from me ye cursed, into everlasting fire,
prepared for the devil and his angels." (Matt. xxv. 31-42.) That
the sheep here mentioned denote those who do good according to
truth, thus all in whom charity and faith are united, and the goats
those who are not in the good of life, thus all who are in faith sep
arate from charity, is very evident from the deeds of charity men
tioned in the context, which, it is said, the sheep had performed,
but the goats had not.
It is, therefore, plain that sheep and goats, when mentioned in
the Scripture, have the spiritual signification which Swedenborg
has given to them. And from what has been said of correspond
ences and representatives in the other world, we should expect that
the interiors or affections of the first class of persons above de
scribed, would sometimes appear there under the external form of

315- swedenborg's memorabilia.
sheep: and the interiors of the other class, under the fonn oi goats.
This ought to be the case, if these words have the spiritual mean
ing which Swedenborg has given to them, and if what we have
said of correspondences in the spiritual world be true.
Accordingly our Seer relates, that he once saw in the spiritual
world two flocks, one of goats, and the other of sheep. " Where
fore," he says, " I approached toward them, and as I drew near,
the likenesses of animals disappeared, and instead of them were
seen men. And it was shown that they who formed the flock of
goats, were those who had confirmed themselves in the doctrine of
justification by faith alone ; and they who formed the flock of
sheep, were those who believed that charity and faith are one, as
good and truth are one." (A. R. Mem. Rel. n. 416.) From the
conversation which then followed, it is manifest that they were of
such a character ; that is, that one class, who were at first seen
under the representative image of a flock of goats, were in faith
alone ; and the other class, whose interiors were representatively
exhibited as sheep, were in faith united with charity. And
here we have another exemplification of the unalterable law of
correspondence. Again : our author tells us in various parts of his writings,
where he unfolds the spiritual sense of the Word, that virgins cor
respond to, and signify, those who have a genuine affection for
truth ; that fountain corresponds to the interior truth of the Word ;
hence drinking at a fountain corresponds to the reception of this
interior truth into the mind ; and roses correspond to the delightful
state of mind in which those are, who love to receive and live ac
cording to the interior truths of wisdom. The correspondence of
these words may also be learned from the Dictionary of Corre
spondences. Accordingly, in one of his Memorabilia, Swedenborg
speaks of some women, who had an affection for the interior truths
of wisdom, and were delighted with them ; and he says, that he
at first saw them "sitting upon a rosi-bed at a certain fountain,
drinking water." And when he approached them and made inquiry
whence they were ; " they said. We are wives, and are here con
versing together concerning the deUghts of conjugial love ; and
from much confirmation we conclude, that those delights are also
delights of wisdom ; which answer (says Swedenborg) so delighted
my mind, that I seemed to myself to be in the spirit, and thence
in perception more interiorly and brightly than on any other occa
sion before." — C. L. n. 293.

swedenborg's memorabilia. 319
Again : Swedenborg often says, in his expositions of the inter
nal sense of the Word, that garments correspond to the truths of
faith which clothe the goods of charity, or to the thoughts which
clothe affections ; for a man's thoughts are always in agreement
with his loves. They are the garments with which his affections
clothe and adorn themselves. Thus it is written in Isaiah : " Put
on thy beautiful garments, 0 Jerusalem, the holy city " (Ui. 1) ;
and in the Revelation : " Thou hast a few names even in Sardis
which have not defiled their garments ; and they shall walk with
me in white : for they are worthy " (iii. 4): where garments
evidently denote the truths of faith ; and they who have not
defiled their garmenl-s denote those who have not profaned truths.
Accordingly, in a certain Memorable Relation, we are told that
" splendid garments interwoven here and there with threads of
gold " were presented to certain persons, who thought and spake
truly concerning the Divine Trinity in the Lord Jesus Christ. And
the angel who presented them said, " Receive ye the wedding
GARMENTS." (2'. C. R. u. 188.) These splendid garments were
correspondences of their thoughts. Their receiving them, there
fore, was a thing of divine order. No others could have been
given or received, because no others would have been corre
spondent. And here again we see perfectly exemplified the immu
table law of correspondence.
Swedenborg says, that, when the angels are in discourse upon
any subject, their ideas and discourses are often exhibited repre
sentatively to those in the world of spirits, who are beneath, or in a
more external state. And whenever they are thus exhibited, we
find that the external forms under which they are said to appear,
are invariably such as are correspondent with the angelic ideas ;
or such as they should be, according to the correspondence of
those things which the Seer has given in his expositions of Scrip
ture. For example : when unfolding the internal sense of the
Scripture, he tells us that a city corresponds to, and signifies, doc
trinals, or the Church as to its doctrinals of charity and faith.
And accordingly in one of his Memorabilia, he says :
" When the discourse with the angels is concerning the doctrinals
of charity and faith, there sometimes appears on such occasions, in an
inferior sphere inhabited by a corresponding society of spirits, the
idea of a city or of cities, with palaces therein, exhibiting such skill
in architecture as to beget astonishment, so that the beholder would
imagine that the vei-y essence of the architectonic art was there an<l

320 swedenborg's memorabilia.
thence derived, besides houses of various appearances ; and what is
wonderful, in all and singular of these things, there is not the smallest
point, or the most minute visible particle, but what represents some
what of angelic idea and discourse : hence it may appear what innu
merable things are contained therein ; and also what is signified by
the cities described in the Word as seen by the prophets, and like
wise what by the holy city. New Jerusalem ; and what by the cities
mentioned in the prophetic Word, viz., the doctrinals of charity and
faith." Again : in his expositions of Scripture, he tells us that animals
in general correspond to celestial natural things, or the various
affections in the natural degree of the mind ; and that different
animals, according to their nature and quality, correspond to dif
ferent kinds of affections. Accordingly we read in the Arcana
Ccelestia, n. 3218 :
" When the angels are in affections, and at the same time in discourse
concerning them, then with spirits in an inferior sphere such things
fall into representative species of animals ; when the discourse ia con
cerning good affections, there are exhibited beautiful, tame, and useful
animals, such as were used in sacrifice in the representative divine
worship in the Jewish Church, as lambs, sheep, kids, she-goats, rams,
he-goats, calves, heifers, oxen ; and in this case, whatsoever appears
at any time upon the animal represents some effigy of their thought,
which it is given to the upright and well-disposed spirits to perceive :
hence it may appear what was signified by animals in the rites of the
Jewish Church, and what by the same when mentioned in the Word,
viz., affections. But the discourse of the angels concerning evil affec
tions is represented by beasts of a terrible appearance, fierce, and use
less, as by tigers, bears, wolves, scorpions, serpents, mice, and the
like ; as such affections are also signified by the same beasts when
named in the Word."
Again : where the internal sense of the Word is explained, we
are told that groves, gardens, paradises, &c., correspond to, and
thence signify, the things of knowledge, of intelligence, and wis
dom. Accordingly, it is said in the Arcana Coelestia, n. 3220 :
" When the angels hold discourse concerning things appertaining to
intelligence and wisdom, and concerning perceptions and knowledges,
on such occasions, the influx thence into corresponding societies of
spirits, falls into representations of such things as are in the vegetable
kingdom, as into representations of paradises, of vineyards, of forests,
of meadows adorned with flowers, and into several kinds of beauties,
which exceed all human imagination. Hence it is, that those things
which relate to wisdom and intelUgence, are described in the Word by

swedenborg's memorabilia. 321
paradises, vineyards, forests, meadows, and that where these things
are named, such things are signified."
Again : in his expositions of Scripture, Swedenborg tells us
that clouds correspond to truths in the Uteral sense of the Word,
which may appear dark or luminous according to the state of one's
understanding : — that white clouds correspond to truths seen with
clearness, and black clouds to truths obscured, or to falsities. He
also frequently tells us that flre or flame corresponds to love, and
light to truth ; and wherever they occur in the Word, they signify
these. And that these words have such a signification in the
Scripture, has been shown in some of the preceding lectures.
Hence, from what has been said of correspondences in the spir
itual world, we may easily conceive how angelic discourse might
sometimes be represented to those in the world of spirits. Accord
ingly, we are told in the Arcana Ccelestia, n. 3221, '2 :
" The. discourses of angels are sometimes represented by clouds,
and by their forms, colors, motions, and translations ; affirmatives of
truth by bright and ascending clouds, negatives by dark and descend
ing clouds ; affirmatives of what is false by dusky and black clouds ;
consent and dissent hy various consociations and dissociations of
clouds, and these in a sky color, such as is that of the heavens in the
night. "Moreover the different kinds of love and their affections are rep
resented by flames, and this with inexpressible variation ; but truths
are represented by lights, and by innumerable modifications of light ;
hence it may appear, from what ground it is, that, by flames in the
Word, are signified the good things appertaining to love, and by lights
the truths appertaining to faith."
These examples will suffice to show us generally, how the Mem
orabilia of Swedenborg, which contain his Relations of things
seen in the spiritual world, are to be understood. It would be
easy to fill a volume with similar examples, showing a most perfect
agreement between these Relations, and the internal sense of the
Word as unfolded by means of the Science of Correspondences.
We everywhere find that the things described in the Memo
rabilia are precisely what they should he, according to the prin
ciple or law of correspondence, as elsewhere explained by
Swedenborg, and the truth of which we have verified in some
of the preceding lectures : that is, the things seen and described,
are found to be always perfectly correspondent with the things
of affection and thought, which, at the time, happen to be most

322 swedenborg's memorabilia.
active in the minds of those in whose immediate vicinity they
were seen.
This agreement between the Memorabilia of Swedenborg, and
the internal sense of the Scripture, is so remarkable, as utterly to
forbid the idea that it could have been the result either of chance,
ingenuity, or monomania. I cannot conceive how any fair-minded
man can become sufficiently acquainted with both, to perceive this
remarkable agreement, without admitting it to be of such a nature,
that it can be explained only on the supposition that Swedenborg
actually saw and heard, in the spiritual world, the things which he
has described. His Memorabilia, when viewed through the me
dium of a carnal mind, cannot but appear like absurd and ridicu
lous stories. But when rightly understood — when the things which
they describe, are regarded as the representative images of spir
itual principles, bodied forth according to a divine and immutable
law — they appear beautiful and full of heavenly wisdom. To be
seen aright, they must be " spiritually discerned."
The Memorabilia, however, cannot easily be believed by persons
who have but little knowledge of the internal sense of the Scrip
ture, and but a slight acquaintance with the truths of the New
Church generally ; for such persons will not easily understand
them. But while there are so many things in the writings of Swe
denborg, which all who are in the good of life may understand, and
may know to be true — things which address powerfully the rational
faculty of every unprejudiced mind — would it not be fair and
reasonable to conclude that his Memorable Relations must also be
true, even though we were not able to see their entire consistency
and rationality ? The Christian tells the infidel, " Although there
are many parts of Scripture which we cannot explain, and which,
to our superficial understanding, appear absurd, or without mean
ing, yet we believe it is all Divine Wisdom, and susceptible of
explanation, on account of the wisdom in those parts which we can
understand, and which we know to be true." And this reasoning
is admitted to be just and logical. But the man who has con
firmed himself in the belief that the Bible is all a fabrication and
utterly unworthy of credit, and who, without having sufficiently
examined the evidence of its divine origin, or fully considered its
influence upon the human race, is bent upon proving it false and
ridiculous — such a man opens perhaps at the 18th Psalm; and
there he reads that " God rode upon a cherub and did 1y." He
opens again at the first chapter of Ezekiel ; and theie he reads

swedenborg's memorabilia. 323
that a cherub was a creature, in form like a man, with four faces—
as of a man, a lion, an ox, and an eagle — with four wings, under
which were the hands of a man — and with the hoofs of a calf.
And then, as if he thoroughly understood the meaning of this
language of Scripture, and with a tone of conscious pride in his
own superior wisdom, he exclaims, "What nonsense 1 As if the
Infinite Jehovah ever rode upon such a strange creature as is here
described ! And can any man, who is not absolutely dementate,
believe that a book, which contains such absurdities, is the Word
OF God?" And the Christian replies to him — justly enough —
that this is not quite fair ; and that possibly, if he studied the
Scripture more thoroughly, and understood it better, he would think
and speak very differently concerning it. Yet (strange inconsis
tency ! ) the very thing which the avowed infidel does in regard to
the Scripture — nay, even worse things — men, calUng themselves
Christians, have done, and continue to do, in regard to the writings
of Swedenborg. They quote passages from his Memorabilia, the
meaning of which they do not understand, and after tearing them
out from their proper connection, and interpreting them according
to their own carnal conceptions, they cry out, " absurdity and non
sense ! " And I ask if we have not good reason to say, that such
a mode of dealing with the writings of Swedenborg is not quite
fair ? And whether, in the eye of Him who looketh on the heart,
professing Christians, who do thus, may not be as far, or ey en fur
ther, from the kingdom of heaven, than the avowed infidel himself ?
And however they may build the tombs of the prophets, and gar
nish the sepulchres of the righteous, are they not witnesses unto
themselves, that they are the children of them that killed the
prophets ?
I would, therefore, entreat all who are disposed to ridicule and
reject the writings of Swedenborg, on account of the alleged vis
ions they contain, to pause — and consider, whether they do not, in
their hearts, if not with their lips, mock at the visions of the apos
tles and prophets, and reject the Holy Scripture as a revelation
from God.
But let it not be supposed, because Swedenborg's spiritual senses
were opened, so as to enable him to see and converse with those
in the spiritual world, that therefore all who receive the truths
which he was the instrument in unfolding, enjoy the same privi
lege. Among other misrepresentations which have gone abroad
concerning the New Church, it has sometimes been said and

324 swedenborg's memorabilia.
believed, that we profess to have visions, and to enjoy open inter-
course with spirits. But this is not true — certainly not in respect to
those who are well instructed in the writings of the Church ; for these
writings themselves teach, that such intercourse is not allowed at
the present day, because it would not be useful, nor generally safe.
It is sometimes brought as an objection to the revelations made
for the New Jerusalem, that Swedenborg wrought no miracles,
neither pretended to work any. But such an objection would
never be made by one who had well read and understood his
writings ; for such an one would be able to see, that truth ration
ally received beareth witness of itself ; and that no miracles could
make it better understood, or render its certainty more evident.
Beside, most of the prophets did no miracle ; and it is distinctly
said of John the forerunner of Jesus, that he "did no miracle."
(John, X. 41.) And yet we find that the Lord reproved those who
hearkened not to the preaching of the prophets and of John. (See
Matt, xi.)
In one of his Memorabilia (C. L., n. 632,) our author teUs us,
that he was once, as to his spirit, raised into an angelic society ;
and being inquired of by the angels, what there was new from the
earth, he replied, that the Lord had revealed to men, that in all
things, and in each particular of the Word, there is a spiritual
sense corresponding to the natural sense : That the correspondences
of which the spiritual sense of the Word consists, are disclosed :
That the things concerning heaven and hell and a life after death
are revealed : That it is made known that there are three degrees
of Ufe with man, corresponding to the three angelic heavens ; and
that God is one in essence and in person, in whom is a divine
trinity, and that He is the Lord Jesus Christ who is the God of
heaven and earth. When it was told that these and other heavenly
arcana had been revealed to men, Swedenborg says :
" The angels, from having heard this, rejoiced greatly, but they per
ceived a sadness in me, and asked, Whence is your sadness 1 I said,
that those arcana at this day revealed by the Lord, although in excel
lence and worth (dignitate) they exceed the knowledges hitherto made
known, still on earth are reputed as of no value. At this the angels
wondered, and entreated of the Lord, that they might be permitted to
look down into the world; and they looked down, and behold mere
darkness there; and it was said to them, that those arcana should be
written upon paper, and the paper be let down upon earth, and they
would see a prodigy; and it was done so, and, behold, the paper on
which those arcana were written, was let down from heaven, and in its

swedenborg's memorabilia. 325
progress, while it was yet in the spiritual world, it shone as a star,
but when it descended into the natural world, the light disappeared, .
and in the same degree as it fell, it was covered with darkness ; and
when it was let down by the angels into companies where were the
learned and erudite from the clergy and the laity, there was heard a
murmur from many, in which were heard these expressions : What is
this ) Is it anything ) What does it concern us, whether we know
them or do not know them 1 Are they not the productions {fastus ) of
the brain 1 And it appeared as if some took the paper, and folded it,
rolled and unrolled it with their fingers, in order that they might
obliterate the writing; and it appeared as if some tore it in pieces,
and some as if they wanted to trample upon it with their feet; but
they were withheld by the Lord from that enormity, and it was com
manded the angels to draw it back and guard it ; and because the
angels became sad, and thought how long it would be thus, it was said,
Until ( usque ad ) a time and times and half a time. ( Rev. xii. 14. )
" After these things I heard a spiteful murmur from those below,
and at the same time these words. Do miracles and we will believe ;
and I asked whether the things above named were not miracles, and
it was answered. They are not. And I asked, What miracles, then 1
And it was said, Manifest and reveal future events, and we will have
faith. But I answered. Such things are not given from heaven, since
as far as man knows future events, so far his reason and understand
ing, with his prudence and wisdom, fall into inactivity, are torpid, and *
brought to decav. And again I asked. What other miracles shall I
do 1 And then the cry was made. Do such miracles as Moses did in
Egypt. To this I replied. Perchance you will harden your hearts at
them, as Pharaoh and the Egyptians did ; and it was answered, that
they would not. But again I said. Assure me, that you will not dance
around a golden calf, and adore it like the posterity of Jacob, which
they did in the space of a month after they had seen the whole mount
Sinai burning, and heard Jehovah himself speaking out of the fire,
thus after a miracle, which was the greatest of all. And it was
answered from those below. We will not be as the posterity of Jacob.
But at that moment I heard this said to them from heaven ; If you
believe not Moses and the prophets, that is, the Word of the Lord,
you will not believe from miracles more than the sons of Jacob in the
desert ; nor more than they believed, when with their own eyes they
saw the miracles done by the Lord himself, while He was in the
world." Thus have I attempted, in the foregoing lectures to present in
an intelUgible form, some of the leading doctrines which charac
terize that New Dispensation of Christianity, whereof I have
i^poken. I have not given my opinion merely, or truths which I

326 swedenborg's memorabilia.
have discovered by the Ught of my own intelligence : but I have
endeavored only to unfold and elucidate some of the great traths
revealed in the theological writings of Swedenborg. No one can
be more conscious than myself of the very imperfect manner, in
which the several topics here treated have been discussed. I have
at times felt painfully oppressed with the magnitude of my subject,
which I could do little more than glance at within the ordinary
Umits of a single lecture. But gerhaps the great object which I
had in view in commencing these lectures, has been attained. Im
perfectly as the doctrines of the New Church have here been pre
sented, perhaps some have had their understanding sufficiently
opened, to perceive the contrast which exists between these doc
trines and those of the Old Church ; and have been able to discover
the vast superiority of the former, in point of beauty, order, con
sistency, reasonableness, and agreement with both the Volume of
nature and of revelation. If so, I trustt hey may be induced to
follow this little light, which may now be but as the day-star in the
east to their minds, until they come to the clear, bright blaze of
heaven's own Sun.
In presenting this New Revelation as I have, for the considera
tion of honest and unprejudiced minds, I have simply yielded to
what seemed a dictate of duty. To thousands beside myself, who
have been "waiting for the eonsolation of Israel," the traths of
this Revelation have been " glad tidings of great joy." I have
therefore spoken concerning them, because I could not weU keep
silence. I have spoken in earnest, because the existing state of
the Christian Church, and the character of the truths whereof I
have spoken, have caused me to feel in earnest. I have spoken
seriously, because I deem the truths of this New Dispensation
worthy the serious consideration of all serious minds. I have
spoken with confidence, because I have felt confident that I was
speaking of the very doctrines of heaven — uttering nothing but the
truth; — ^because the light of this New Dispensation has been to
my ovra mind, as that light from heaven above the brightness of
the sun, which shone round about the Apostle while he journeyed
toward Damascus. I have spoken with great plainness, because I
have been afraid of falling into that spirit of accommodation and
prudential concealment, so common in our times, and of thereby
in some degree compromising the truth. I have spoken with much
freedom concerning the end or spiritual consummation of the first
Christian Church, because what Swedenborg has taught hereon is

swedenborg's memorabilia. 327
true, and I have not felt at liberty either to disguise or paUiate the
fact. But because we believe that the first Christian Church, as a
Church, has come to its end, it must not be supposed that we
believe there is no goodness or truth in the minds of individur\ls
nominally belonging to that Church. So far from this, we believe
there are many of its members who are in the good of life — many
who are but little confirmed in the false dogmas of that Churph —
many who shun evils as sins against God, and live well according
to the light they have ; for it is a singular fact, that many of the
simple minded among the laity of the present day, when you con
verse freely with them concerning their religious doctrines, will
flatly deny one-half, or more, of the very creed they have subscribed.
Thus we beUeve with the Apostle, that " God is no respecter of
persons : but in every nation he that feareth Him aud worketh
righteousness, is accepted with Him."
The doctrines of the New Church teach that all who look to the
Lord through the medium of his Word, shun evils and sins against
Him, and do the commandments, will be saved. Swedenborg says :
"It is provided that every one, in whatever heresy he is as to the
understanding, may still be reformed and saved, provided he shuns evils
as sins, and does not confirm heretical falsities with himself ; for by
shunning evils as sins the will is reformed, and through the will the
understanding, which then first comes out of darkness into light.
There are three essentials of the Church, the acknowledgment of the
Divine of the Lord, the acknowledgment of the sanctity of the Word,
and the life which is called charity ; according to the life, which is
charity, every man has faith ; from the Word is the knowledge of
what Hfe must be ; and from the Lord is reformation and salvation.
If these three had been as the essentials of the church, intellectual
dissensions would not have divided, but only have varied it, as the light
varies the colors in beautiful objects, and as various diadems make the
beauty in a king's crown." — D. P., n. 259.
But as there are different degrees in regeneration, so there are
different degrees in which a man may be saved. And inasmuch
as truth is the only means of revealing to us our states of life, and
showing us what are sins against God, therefore the more and purer
truths we have, the more have we the means of being saved ; for
we are then able to discover more evils in ourselves, and if we
resist and overcome them we si. all thereby attain to a higher
degree of salvation, and consequent happiness.
i have scrupulously avoided in these lectures all appeals to the
sympathies, or the fears, or any of the feeUngs, of the natural man.

¦?28 swedenborg's memorabilia.
This may have seemed rather singular, especially at a time when
there is such a general craving for religious excitement ; and when
the fears and passions, more than the understandings of men, are
addressed by religious teachers. But I regard all excitement in
reUgion, as well as in other things, not less hurtful and dangerous,
than it is common. I am sure that no one cometh unto the Father
but by the Son — that is, no one cometh into a state of heavenly love,
but by means of truth rationally received ; and all excitement of the
natural feelings, is prejudicial to a clear understanding and rational
reception of the truth.
As yet, this New Dispensation is only in its dawn. And although
aU the evil loves of men, and all the powers of hell are arrayed
against its truths, yet the omnipotent Lord Jesus Christ is in them,
and their progress, however slow, is sure. Skepticism may cavil —
bigotry may sneer — prejudice may turn away .its face in scorn —
nay, the serpent may be permitted to rear aloft its hideous crest,
and bruise the spirits of men "for a time and times and half a
time;'' but the seed of the woman must finaUy bruise his head.
So sure as the Lord liveth and reigneth, the march of his truth, as
unfolded for the New Jerusalem, is onward forever. And yonder
broad river that hurries to the ocean, could as easily be stopped in
its career by the puny hand of man, as the onward and continually
increasing progress of the truths whereof I have spoken, can be
stayed by any human opposition. They may be opposed — ridiculed
— scorned — persecuted— for thus it has ever fared with the truth ;
but they cannot be crushed nor stopped. " Conquering and to
conquer," they must ever go, until "the kingdoms of this world
are become the kingdoms of our Lord and of his Christ : and He
shall reign forever and ever."

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